To see the other types of publications on this topic, follow the link: Christian celebrations.
Journal articles on the topic 'Christian celebrations'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Christian celebrations.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Verdi Webster, Susan. "Art Ritual, and Confraternities in Sixteenth Century New Spain. Penitential Imagery at the Monastery of San Miguel, Huejotzingo." Anales del Instituto de Investigaciones Estéticas 19, no. 70 (August 6, 1997): 5. http://dx.doi.org/10.22201/iie.18703062e.1997.70.1785.
Full textAbstract:
During the sixteenth century in New Spain, the celebration of some Christian feasts, especiality Holy Week and Corpus Christi, was much more complex than any of the dramatic rites of Late Medieval Spain. Theater, architecture, and sculpture were used by the mendicant orders, and by the confraternities associated to them, to reinforce instruction. Mural painting was used to chronicle these celebrations as well as to remind the faithful of their representation, as is discussed in this analysis of the Franciscan murals of Huejotzingo.
2
Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (September 30, 2009): 195. http://dx.doi.org/10.21906/rbl.207.
Full textAbstract:
The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honour of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
3
Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (October 1, 2009): 195. http://dx.doi.org/10.21906/rbl.300.
Full textAbstract:
The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honor of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
4
Tomkiewicz, Ryszard. "The celebrations of the millennium of the baptism of Poland in Warmia and Masuria." Masuro-Warmian Bulletin 293, no. 3 (November 23, 2016): 539–60. http://dx.doi.org/10.51974/kmw-135040.
Full textAbstract:
The celebrations of the millennium of Christianity and the beginnings of the Polish state, as a result of deep political conflict, could not be organized jointly by the State and Church. Centuries of belonging to the Christian community were opposed to the twentieth-century history of socialist Poland, acknowledged in propaganda material as “the crowning of all the nation’s historical development.” It was no different in Warmia and Masuria, where the presentation and interpretation of Polish heritage (concerning the Polishness of these lands and their general development after 1945), aimed to distance society from the Church, including participation in the millennium celebrations, in the case of Olsztyn province, organised in Frombork, with the participation of Cardinal Stefan Wyszyński. The aim was to counter attacks on the Church and the clergy, and especially the propaganda campaign related to the post-war period. The competing, secular celebration of the Millennium of Poland was organized in Lidzbark Warmiński, with the participation of the highest, partyadministrative provincial authorities.
5
Nasrallah, Rima, Martien E. Brinkman, Heleen Murre-Van den Berg, and Marcel Barnard. "Itinerant Feasting: Eastern Christian Women Negotiating (Physical) Presence in the Celebration of Easter." Exchange 42, no. 4 (2013): 319–42. http://dx.doi.org/10.1163/1572543x-12341283.
Full textAbstract:
Abstract This article looks at the particular way in which Lebanese women, who originally come from Antiochian Orthodox and Maronite Churches and by marriage join the Protestant Church, construct and experience their Easter celebration. Starting with the bodily experience of the feast, it analyses how each liturgical context orients and temporally locates the women. It explains how the engagement of the body relates to the material experience of presence. Constantly moving between the different celebrations the women considered create a personal symbolic network where their perception of Christ’s presence and absence is challenged. The article suggests that in this weaving of the feasting experiences the women perform their liturgical and sacramental theology; a theology of negotiation mirrored in the resurrection narrative of Mary at the tomb.
6
Siregar, Christian. "Perjamuan Kudus dan Idul Adha Sebagai Dasar Teologi bagi Rekonsiliasi Hubungan Kristen dan Islam di Indonesia." Humaniora 5, no. 2 (October 30, 2014): 796. http://dx.doi.org/10.21512/humaniora.v5i2.3135.
Full textAbstract:
This paper is intended as an alternative to solving the problem of conflict that often occurs between the two religious missions in Indonesia, Islam and Christianity. The solution offered is to reflect on and interpret the meaning of two great celebrations in the tradition of Islam and Christianity, Eid ul-Adha and the Lord's Supper, which is shared with others. A theological review is required to complete a philosophy of our country, Pancasila, so that the reconciliation which is basicly desired by all religions in Indonesia can be realized with sustainably. Religious-Islam and Christian-side by side can build a more prosperity dan peaceful life. Discussion in this paper is based on a review of selected literature which is relevant to the topic and up to date. From the results of the study it can be concluded that forgiveness is a courage act that needed, which can bring about reconciliation among Christians-Islam by re-purposing the celebration of Holy Communion and Eid al-Adha.
7
Muslimah, Muslimah. "THE SPIRITUAL INTELLIGENCE IN INTERPRETING THE RELIGIOUS DAYS COMMEMORATION BY CROSS-RELIGIOUS OF MALAY SOCIETY IN THE EDUCATIONAL INSTITUTION." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 19, no. 2 (December 21, 2020): 304. http://dx.doi.org/10.18592/al-banjari.v19i2.2529.
Full textAbstract:
This study aims to describe the form of the religious day celebrations of Malay society across religions and the meaning of commemorating them in educational institutions. This field research uses a qualitative research approach with data collection through in-depth interviews, participant level observation and documentation. The results of the study describe that the form of religious day commemoration activities in SMPN 2 Arut Selatan are grouped into two, namely: commemoration of religious days which are commemorated based on certain moments, for instance are maulid of the Prophet Muhammad, Isra Mi'raj, and celebrations to welcome the Islamic New Year (Islam), Christmas and Easter (Christian Protestant and Catholic); and routine religious activities, for example is prayer with each of the followers of interfaith religions. Furthermore, the meanings of the religious days celebration are grouped into three views, trere are; as the obligation/ necessity of the learning process, empirical religion and individual's religion; as a culture / habit that becomes a system at school; as a requirement for the implementation of religious practices; and as a culture related to the commemoration of religious days.
8
Perry, Cindy. "Bhai-Tika and “Tij Braka”: A Case Study in the Contextualization of Two Nepali Festivals." Missiology: An International Review 18, no. 2 (April 1990): 177–83. http://dx.doi.org/10.1177/009182969001800205.
Full textAbstract:
Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian worldview, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations, reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-Tika, a time of sister-brother worship, the example of one young man demonstrates contextualized participation in the actual event.
9
Haken, Meike. "Celebrations: Religious Events beyond the Dichotomy of Individualization and Communitization." Journal of Empirical Theology 33, no. 1 (June 19, 2020): 100–121. http://dx.doi.org/10.1163/15709256-12341406.
Full textAbstract:
Abstract This contribution contrasts the dichotomization of individualization and communitization of religion, which is still prominent in the social sciences, with a religious phenomenon that shows that religion must be understood beyond the opposition of these spheres. Against the background of a corresponding concept of religion, the popular religion (Knoblauch 2009), which continues Thomas Luckmann’s theory of religion (1967), the concept of Celebrations will be presented. This empirically generated concept relies on self-recorded video data of Christian events in Europe. Celebrations are to be understood as religious events that are based on a specific affective order, which is able to merge the most diverse cultural communicative forms on the level of individual religiosity and community (cf. Haken 2020a, 2020b). Referring to web-based data on the Hindu Kumbh Mela in India, the transferability of the concept of Celebrations is exploratively applied to another religious event.
10
Gassman, Mattias P. "A Feast in Carthage: Testing the Limits of ‘Secularity’ in Late Antiquity." Journal of Roman Studies 110 (October 15, 2020): 199–219. http://dx.doi.org/10.1017/s0075435820001409.
Full textAbstract:
AbstractA now conventional model, developed by Robert Markus, sees late Roman cities as fundamentally secular landscapes. Focusing on Augustine's sermon against a feast of the genius of Carthage (Sermo 62), this article argues that narratives of ‘secularity’ have neglected pagans’ own attitudes and the circumstances that drove ordinary Christians’ participation in civic rites. Behind Augustine's charges of ‘idolatry’ lay the religious convictions of the feast's non-Christian sponsors and behind their expectations of Christian attendance lay the recent destruction of a pagan shrine on church property. For Augustine's listeners to construe the feast as religiously irrelevant was an expression not of routine social solidarity, but of fear before powerful patrons. What was ‘secular’ was open to doubt and negotiation, both here and in empire-wide celebrations such as the Kalends of January; the boundary between the ‘pagan’ and the ‘secular’ can be located only with careful attention to the diversity of opinions about each particular rite.
11
Shepardson, Christine. "Paschal Politics: Deploying the Temple's Destruction against Fourth-Century Judaizers." Vigiliae Christianae 62, no. 3 (2008): 233–60. http://dx.doi.org/10.1163/157007208x262866.
Full textAbstract:
AbstractThe fourth-century Syriac writings of Aphrahat and Ephrem, and Greek homilies by the Syrian John Chrysostom, warn Christian congregants against joining Jewish festival celebrations such as Passover. In light of the respected age of Judaism's scriptures and traditions, not all of these authors' church attendees were easily convinced by supersessionist claims about Judaism's invalidity. These authors surpass earlier Christian claims that the Temple's destruction revealed God's rejection of the Jews, by arguing that Jewish scripture requires ritual sacrifices that were confined to the Jerusalem Temple. us without the Temple sacrifices, fourth-century Jewish festivals, these authors claimed, defied God's biblical commands, a declaration with sharp implications for Judaizing Christians. Demonstrating the nuances of this argument, which crossed eastern linguistic and political boundaries, contributes to complex discussions regarding these texts' audiences, highlights distinctive elements that their contexts shared, and reveals an unrecognized role that the Temple's destruction played in fourth-century anti-Judaizing discourse.
12
Dalton, Russell J. "A Celebration of Democracy: The 1998 Bundestag Election." German Politics and Society 16, no. 4 (December 1, 1998): 1–6. http://dx.doi.org/10.3167/104503098782487068.
Full textAbstract:
Free elections are celebrations of the democratic process, and theGermans celebrated in an unprecedented way on September 27,1998. After sixteen years of Christian Democratic rule, the publicused its democratic power to change the government. Indeed, for thefirst time in the history of the Federal Republic, voters rejected a sittingchancellor and chose a new government through the ballot box.
13
Boangiu, Gabriela. "Ethnofolkloric aspects of the Mehedinți area – vernacular architecture and ‘nedeia’ celebrations." Journal of Ethnology and Culturology 29 (August 2021): 87–93. http://dx.doi.org/10.52603/rec.2021.29.12.
Full textAbstract:
Mehedinţi County impresses with the specificity of its traditions, with its heritage that speaks of a time of peace and order, through a horizon full of special symbolism. The study is organized on two coordinates with the intention of briefly presenting the issues addressed. , On the one hand, the elements of ethnography of traditional housing will be analyzed, on the other hand, it is intended to present some aspects of authentic Romanian spirituality manifested in the area of Mehedinţi, that of the local ‘nedei’. Regarding the ethnographic aspects of the traditional house, an attempt will be made to create a typology of houses with vernacular architecture in Mehedinți County, as well as to mention their conservation and restoration actions in the conditions of contemporary research. Among the calendar customs specific to the area, the most spectacular are the ‘nedeile’, because they represent the meeting between an ancient pre-Christian substratum with certain holidays and / or church feasts, i. e. with the Christian religion. The distinction between fairs and ‘nedeile’ will be discussed extensively, bringing arguments selected from specialized bibliography. At the same time, the important role of the ‘Iron Gates’ Museum from Drobeta Turnu Severin will be mentioned in the conservation and patrimonialization of the material and immaterial culture specific to the Mehedinți ethnographic region.
14
Mohammed Sawalmeh, Murad Hassan. "A Sociolinguistic Study of Muslim and Christian Wedding Invitation Genre in the Jordanian Society." JOURNAL OF ADVANCES IN LINGUISTICS 5, no. 1 (September 26, 2014): 448–62. http://dx.doi.org/10.24297/jal.v5i1.2731.
Full textAbstract:
This study aims at examining the generic structure of Muslim and Christian wedding invitation genre in the Jordanian society. It is a sociolinguistic study. The researcher believes that considering many aspects of these invitation cards such as form, structure and so forth, may provide a lot of information about the social dimensions of those who tend to hold a wedding ceremony. The data are elicited through a questionnaire that consists of twenty-five items compiled from invitation cards for both Muslims and Christians. The findings of the study show that the form of the invitation cards in Islam and Christianity in the Jordanian society is systematic and influenced by social, economic, and religious factors. Finally, this study recommends that further research to be conducted investigating other invitation cards for other events in the Jordanian society such as invitation cards for attending meetings, lectures, celebrations, royal feasts, tribal reconciliation, etc.
15
Petitfils, James. "Apparently Other." Journal of Religion and Violence 5, no. 3 (2017): 253–73. http://dx.doi.org/10.5840/jrv20181944.
Full textAbstract:
In conversation with recent scholarship on Roman physiognomy, dress, and imperial prose fictions, this article traces the way in which ancient Christian martyr texts participate in broader Roman discourses of appearance and status in their construction of the Christian and the non-believing, apostate, or blaspheming other. After introducing the nexus between appearance, status, and identity in Roman society and culture more generally, this article considers the way in which these physiognomic and sartorial conventions function in two imperial prose fictions—Longus’s Daphnis and Chloe and Apuleius’s Metamorphoses—before turning to a similar consideration of two Christian martyr texts, namely, the Passion of Perpetua and Felicity and the Letter of the Churches of Vienne and Lyons. The article contends that the martyr texts, like the imperial fictions, construct the other, in part by appealing to long-standing Roman physiognomic and sartorial expectations. The non-believers, apostates, and blasphemers are visibly conspicuous for their non-elite deportment and slave-like physical features—features which, in a Roman context, mark their bodies as legitimate objects of violence. The Christians, in contrast, showcase a posture befitting the elite (those safeguarded from licit violence), not that of slaves or low-status damnati/noxii (those condemned to violent death in the Roman arena). In so doing, these martyr texts literarily reimagine Roman social strategies of violent humiliation as celebrations of honorable Christian identity, while they simultaneously deploy characteristically Roman discursive strategies to construct a humiliated, blaspheming other.
16
Rogerson, Margaret. "‘Everybody Got Their Brown Dress‘: Mystery Plays for the Millennium." New Theatre Quarterly 17, no. 2 (May 2001): 123–40. http://dx.doi.org/10.1017/s0266464x00014548.
Full textAbstract:
The year 2000 prompted a review of the past millennium that took various forms – and lent a special significance to revivals of the medieval mystery plays for the celebrations in Coventry and York. Margaret Rogerson here argues that, no less than their local medieval counterparts, revivals can function as both community theatre and religious celebration – their appeal in a secular modern world raising fewer questions than versions of the Christian story adapted for the commercial or institutional theatre. She demonstrates how special efforts were made in the millennium revivals to reach out to the community; both local and global, and how through associated educational programmes and the inclusion of a wide range of participants, they introduced innovations into local traditions and built on the past to contribute to a continuing theatrical heritage. Margaret Rogerson is a Senior Lecturer in the Department of English at the University of Sydney who is currently researching the mystery play revival traditions in York from 1951 to 2000.
17
Bonanzinga, Sergio. "Musical Mourning Rituals in Sicily. By Sergio Bonanzinga. Translated by Giacomo Valentini." Ethnomusicology Translations, no. 5 (January 18, 2017): i—93. http://dx.doi.org/10.14434/emt.v0i5.23159.
Full textAbstract:
This article surveys various vocal and instrumental performances (chants, laments, calls, sounds of church bells and drums, band music) connected to the ritual celebration and commemoration of the dead that are still characterized in Sicily by a manifest syncretism between Christian Church rules and folk customs and beliefs. These “sounds of mourning” are examined in terms of both their musical aspects and their social and symbolic functions, with special attention given to the changing dynamics between the present day and the recent past. The focus also extends to include celebrations in which “fictitious funerals” are performed, such as those for Christ during the Easter procession and for Nannu (“Grandpa”) in Carnival ceremonies.Originally published in Italian as “Riti musicali del cordoglio in Sicilia,” Archivio Antropologico Mediterraneo 17, no. 16, 1 (2014): 113-156. Online at https://www.academia.edu/7954331/Riti_musicali_del_cordoglio.Note to Reader: This 64 mb PDF file includes texts, photographs, musical transcriptions, and embedded audio tracks.
18
Vičinskas, Žydrūnas. "VERIFICATION OF MYTHOLOGICAL MATERIAL ON CELEBRATIONS AS RECORDED BY MATTHAEUS PRAETORIUS: THE CELEBRATION OF GRAIN HARVEST (SAMBORIOS / SĄBARIOS)." Folklore: structure, typology, semiotics 3 (2020): 84–110. http://dx.doi.org/10.28995/2658-5294-2020-3-3-84-110.
Full textAbstract:
In analyzing the pre-Christian culture of the Balts, the nucleus of which consists of pagan religious logic and mythology, there is a problem of the value and reliability of the recorded writings concerning the forner. The following article reviews and verifies the mythological information that directly relates to the grain harvest ( Samborios / Sąbarios) celebration recorded by Matthaeus Praetorius ( Matthäus Prätorius) in «Deliciae Prussicae oder Preussische Schaubühne» ( Deliciae Prussicae or Prussian Theater, late 17th century). Thereon, the paper discusses the interpretations made by the researchers in the 19th – 21st centuries who analyzed the mythological material on grain harvest recorded by Praetorius ( Samborios/Sąbarios ). The context of the research conducted in the 19th – 21st centuries reveals that the scholars of earlier periods gave different assessments to the reliability of the aforementioned mythological material provided by Praetorius: they did not question authenticity, but considered the information to be quite reliable, and used it in their works; the scholars noticed the authenticity problem, but did not try to solve it. The analysis suggests to determine whether the mythological material related directly to the grain harvest (Samborios /Sąbarios) celebration recorded by Praetorius is to be considered authentic and reliable.
19
Fjellström, Phebe. "Cultural- and traditional-ecological perspectives in Saami religion." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 34–45. http://dx.doi.org/10.30674/scripta.67151.
Full textAbstract:
The period of Christmas peace, established by the Hälsinge law, was a firmly established custom in the Nordic countries going back to the official Christmas celebrations laid down by the Catholic church at Tours in 867. Christmas Eve was respected as a day of fasting and "no meat was eaten", beliefs about Christmas folk were common in western Scandinavia and Celtic areas, –the Catholic celebrations of the twelve days of Christmas—the period of Christmas peace—was linked with these beliefs and the sacrificial rite took place relatively close to the tent with a sacrificial dish shaped like a boat complete with sail and oars being hung up in a tree, probably a tall tree so that the Christmas folk could reach it on their wanderings through the air. This last that-clause does not seem to have any Catholic connections but rather pre-Christian ones. An analysis of these different phenomena can perhaps provide us with examples of parallel phenomena in Saami materials.
20
Kozelsky, Mara. "A Borderland Mission: The Russian Orthodox Church in the Black Sea Region." Russian History 40, no. 1 (2013): 111–32. http://dx.doi.org/10.1163/18763316-04001007.
Full textAbstract:
Turning to the Russian Empire’s southern borders, Mara Kozelsky assesses Orthodox missions in the provinces of “New Russia” on the northern coast of the Black Sea with a focus on the work of Archbishop Innokentii (Borisov) in the mid-nineteenth century and his attempts to strengthen Orthodoxy in this ethnically and confessionally diverse region. Kozelsky argues that Orthodox leaders saw the Orthodox faith, rather than language or culture, as the key to assimilation into the empire, but that they respected the juridical stature of Muslims and various Protestant groups and worked around rights given to Catholics after the 1847 concordat with Rome. Some success came of Innokenty’s efforts among the Russian sectarians and Old Believers, but mission work among the Crimean Tatars and Protestant colonists were largely fruitless. In the end, “Christianizing” the region came not so much from individual conversions as from reconstructing the region’s Christian past and promoting large public celebrations that drew upon centuries of Byzantine history and the Christian past of the region to promote a Christian identity for the region.
21
Wion, Anais, Anne Damon-Guillot, and Stéphanie Weisser. "Sound and Power in the Christian Realm of Ethiopia (Seventeenth–Eighteenth Centuries)." Aethiopica 19 (October 2, 2017): 61–89. http://dx.doi.org/10.15460/aethiopica.19.1.904.
Full textAbstract:
Musical instruments were used in the Christian realm of Ethiopia during the early modern period for proclamations, major religious celebrations, court ceremonies, and the movement of the king and his troops inside and outside of royal cities, as well as for signaling the start of battles. Only the powerful had the prerogative of having certain instruments played. The nägarit (kettledrums) were also insignia of power. Owning or displaying them was an expression of power as much as having them played. The nǝsǝr qana were doubel-reed instruments associated with the king. Originally insignia of Oromo military might, the mäläkäts, long trumpets, were gradually adopted in the Christian realm as the Oromo came to share in exercising power. On the basis of evidence drawn from a study of images, horns, though still present on the battlefield, seem to have lost prestige to the benefit of trumpets.
22
Okwuosa, Lawrence N., Favour C. Uroko, Michael Mokwenye, Uchechukwu Monica Agbo, and Stella Chinweudo Ekwueme. "Double Denominational Belonging among Youths in Nigeria: Implications on Christianity." Journal of Youth and Theology 19, no. 1 (May 9, 2020): 95–114. http://dx.doi.org/10.1163/24055093-bja10003.
Full textAbstract:
Christendom is fragmented in many denominations with different religious beliefs and histories that make them distinct and different from one another. In Nigeria the mainline denominations are Catholic, Anglican, Methodist, Presbyterian and Assemblies of God churches with the many multi-faceted Pentecostal churches gradually making serious in road into the religious arena. This is a qualitative research. Oral interviews were conducted by the researcher and research assistants to generate data. The data so collected was then analyzed through the phenomenological method to arrive at results. The population of the study is Christian Nigerian Youths who belong to double denominations. Furthermore, using the snowball sampling technique, youths who belong to double denominations were located (34 males and 34 females from each establishment representing the various states). 340 respondents were interviewed in all. Pentecostal churches are not so distinct in their faith beliefs as the other main churches. Because of their rich spirited liturgical celebrations, scripturally and prosperity appealing messages, penchant for healing, miracles and casting out of demons and lose hierarchical structures, young people are easily drawn to them. Young Christians while not denouncing their membership of mainline Christian churches have joined the different Pentecostal groups that dot every nook and crony of the society. The paper addresses this phenomenon and its impact on Christianity by using library findings and oral interviews.
23
Prayogi, Ryan, and Rina Ari Rohmah. "Toleransi Antarumat Beragama dalam Meningkatkan Persatuan Dan Kesatuan Bangsa di Desa Pasir Jaya." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 12, no. 1 (April 30, 2020): 186. http://dx.doi.org/10.24114/jupiis.v12i1.16209.
Full textAbstract:
The writing of this article aims to find out the basic values that form the basis of tolerance and tolerance forms among Muslims, Buddhists and Christians in Pasir Jaya Village, Rambah Hilir District, Rokan Hulu Regency. The Research Participants are the Village Head, Community Leaders, and Prominent Islamic, Christian and Buddhist leaders, Youth Chairperson, PKK Chairperson and Pasir Jaya Village Community. This research site was conducted in Pasir Jaya Village, Rambah Hilir District, Rokan Hulu Regency, Riau Province. Data collection techniques using observation, interviews, documentation and analyzed qualitatively through data analysis techniques using data reduction, data display and data verification. This study concludes that the basic values on which tolerance is formed between Muslims, Christians and Buddhists are normatively found in religious values and cultural values. Meanwhile, empirically include: human values related to help, nationalism values related to cooperation and mutual cooperation, historical values related to respect, and democratic values related to deliberation. While the form of tolerance is manifested in social interaction and cooperation which includes: (1) Cooperation in development, (2) Participation in weddings, (3) participating in events of death, (4) Attitudes of respect and respect for religious celebrations, and (5) ) Deliberation in village activities.
24
Shelemay, Kay Kaufman, Peter Jeffery, and Ingrid Monson. "Oral and written transmission in Ethiopian Christian chant." Early Music History 12 (January 1993): 55–117. http://dx.doi.org/10.1017/s0261127900000140.
Full textAbstract:
Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linked to individual notational signs. At a later stage of training each one copies out a complete notated manuscript on parchment using medieval scribal techniques. But these manuscripts are used primarily for study purposes; during liturgical celebrations the chants are performed from memory without books, as seems originally to have been the case also with Gregorian and Byzantine chant. Finally, singers learn to improvise sung liturgical poetry according to a structured system of rules. If one desired to imitate the example of Parry and Lord, who investigated the modern South Slavic epic for possible clues to Homeric poetry, it would be difficult to find a modern culture more similar to the one that spawned Gregorian chant.
25
Bertram-Troost, Gerdien, Inge Versteegt, Jacomijn van der Kooij, Inger van Nes, and Siebren Miedema. "Beyond the Split between Formal School Identity and Teachers’ Personal Worldviews: Towards an Inclusive (Christian) School Identity." Education Sciences 8, no. 4 (November 30, 2018): 208. http://dx.doi.org/10.3390/educsci8040208.
Full textAbstract:
Religious diversity within Dutch schools has greatly increased. We carried out an empirical study to offer insights into how secondary school teachers (try to) relate to the formal Protestant Christian identity of their school, the challenges they experience in relation to their own personal worldview, and the recommendations they have to overcome these challenges. In our qualitative study, we interviewed thirty-two teachers from eight different schools. In selecting the schools, we took into account the diversity of Protestant Christian secondary education in the Netherlands. The teachers teach different subjects in a variety of disciplines (languages, creative arts, sciences, et cetera). For many teachers, their personal worldview does not align neatly with the formal religious identity of the school. As a result, teachers experience challenges in relation to, for example, the act of daily worship and (Christian) celebrations. Teachers also experience tensions regarding the extent to which schools could or should be open towards (religious) others. Teachers’ advice, among other recommendations, is to create room for an open exchange of views, opinions, and experiences between teachers and principals. Some teachers recommend that their principal reconsider the formal Christian identity of the school and search for another, more inclusive school identity with which everyone involved can better identify.
26
Дмитриев, Георгий Сергеевич. "Celebration of the 900th anniversary of the Baptism of Russia." Церковный историк, no. 1(1) (June 15, 2019): 176–85. http://dx.doi.org/10.31802/chist.2019.1.1.013.
Full textAbstract:
Статья посвящена празднованию 900-летия Крещения Руси. Инициированное Славянским благотворительным обществом празднование юбилейной даты крещения было принято под организационный контроль Святейшего Синода, а после майского указа императора Александра III в 1888 г. подготовка к празднику приняла общегосударственный характер. Дискуссии по поводу датировки крещения Руси (988-989, 990 гг.), развернувшиеся в научном сообществе (Духовные Академии, Киевский Университет и др.), не дали определённого результата: учёные не пришли к единому мнению о времени и месте Крещения Руси. Обер-прокурор К. П. Победоносцев предложил остановиться на дате 988 г., он же возглавил организацию и проведение юбилейных торжеств в Киеве. Масштабные праздники, посвящённые эпохальному событию (программа торжеств включала в себя: проведение Божественных Литургий, молебнов, крестных ходов, военных парадов, торжественных приёмов) прошли по всей империи, центрами торжеств стали Санкт-Петербург, Москва и Киев. На празднование юбилея прибыли многочисленные гости из-за рубежа, особенно из братских славянских стран (духовенство и миряне Сербии, Черногории, Болгарии). Участие в праздновании 900-летия Крещения Руси всех слоёв российского общества, от императорской семьи до крестьян, показало особую значимость Православия в жизни русского народа, приверженность многовековым духовным и культурным традициям, верность христианским ценностям. Праздник такого масштаба содействовал укреплению национального самосознания и народного благочестия. The report is dedicated to the celebration of the 900th anniversary of the Baptism of Rus'. Initiated by the Slavic Benevolent Society, the celebration of the anniversary date of Baptism was taken under the organizational control of the Holy Synod, and after the May Decree of Emperor Alexander III in 1888, preparations for the celebration took on a national character. Debates on the dating of the Baptism of Russia (988-989, 990), which broke out in the scientific community (ecclesiastical academies, Kiev University, etc.), did not yield a certain result: the scientists did not come to a consensus about the time and place of the Baptism of Rus'. Hierarch Procurator K. P. Pobedonostsev proposed to settle on the date 988; he also headed the organization and conduct of the anniversary celebrations in Kiev. Large-scale festivities dedicated to the epochal event (the programme of the festivities included: Divine Liturgies, prayers, processions, military parades, and solemn receptions) were held throughout the empire, with St. Petersburg, Moscow and Kiev becoming the centres of the festivities. Numerous guests arrived for the celebrations from abroad, especially from the brotherly Slavonic countries (clergy and laymen from Serbia, Montenegro and Bulgaria). The participation of all strata of Russian society, from the Imperial family to peasants, in the celebration of the 900th anniversary of the Baptism of Russia showed the particular importance of Orthodoxy in the life of the Russian people, their commitment to the centuries-long spiritual and cultural traditions and their loyalty to Christian values. A holiday of this scale helped to strengthen national self-consciousness and popular piety.
27
Musoni, Phillip, and Paul Gundani. "EASTER CELEBRATIONS WITH A DIFFERENCE: A CRITICAL STUDY OF THE JOHANE MASOWE CHISHANU YENYENYEDZI APPROACH TO THE EVENT." Studia Historiae Ecclesiasticae 42, no. 1 (September 5, 2016): 22–35. http://dx.doi.org/10.25159/2412-4265/422.
Full textAbstract:
The celebration of Easter has become a universal event within the Christian liturgical calendar and aims to commemorate the passion, death, burial and resurrection of Jesus Christ. Messages on the passion, death, burial and resurrection of Jesus Christ are vigorously proclaimed throughout the holy week, which usually begins on a holy Thursday ending on a resurrection Sunday (Easter Sunday). Some Churches will even dramatise the events that led to the death of Jesus Christ and how He was crucified on the cross. Apparently, the purpose of these ritual re-enactments is to capture the minds of the congregants on how their Saviour suffered and eventually died on the cross to bring salvation to humanity. Invariably, on resurrection Sunday, the services will end with a ritual of Holy Communion. However, while other Christian denominations commemorate the death, burial and resurrection of Jesus Christ at Easter, we have noted that the Johane Masowe Chishanu yeNyenyedzi Church celebrates ‘Easter’ with a difference. For them ‘Easter’ is the time to remember the ‘Fathers of the Faith’, i.e. the messianic leaders whom God raised to give leadership and guidance to the church. Every Easter, the Johane Masowe Chishanu yeNyenyedzi ReligiousMovement commemorates deliverance from evil spirits, which was made possible through the charismatic leadership of Shonhiwa Masedza (Johane), founder of the original ‘Church’; Mudyiwa Dzangara (Emanuere), second from Johane; and Sanders Nhamoyebonde (Sanders/Nyenyedzi), third from Johane.In the view of the Church adherents, Jesus Christ was sent by God to deliver people of mhiri yegungwa (overseas), i.e., the whites and the Jews, whilstMasedza, Mudyiwa and Nhamoyebonde were sent by God to deliver Africans.It is against this background that this study seeks to delve deeper into this religious movement’s unique ways of celebrating the memory of their spiritual leaders during Easter commemorations. Interviews and participant observation are the key tools used for data collection, since this movement under study has no written documents.
28
Gagu, Cristian. "Satul românesc din Bărăganul Brăilei, între tradiție și modernism." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 200–232. http://dx.doi.org/10.35219/teologie.2019.07.
Full textAbstract:
The Romanian village preserved, throughout the ages, the practices, traditions, magical rituals and superstitions inherited from the Dacian-Roman ancestors. Gathered in part and often linked to the great Christian celebrations and liturgical practices of the church, they became, together with the authentic Christian traditions, a constituent part of Romanians’ identity. Under the pressure of modernism, the development of large cities at the expense of the rural environment, the process started after World War II and aggravated by the destruction of many villages in the last period of the communist regime, some of these traditions began to fade. The opening of Romania to the West after the fall of the communist regime, from 1989, brought with it a rapid change in the attitudes of Romanians to the traditions and habits preserved and transmitted from ancient times in the Romanian villages, which began to appear compared to some of the events encountered in the sunset, which they borrowed without any discernment, accelerating the process further. Aware that the loss of these traditional values of the Romanian village can become irreparable with the passage of time, the Orthodox Romanian Church, in turn retaining an important cultural and spiritualtreasure created by the Romanian people in Around Christian values, he ordained that the year 2019 be the “Tribute year of the Romanian village”, a suitable opportunity to bring to the collective memory these lost traditions and customs, or about to be abandoned at the expense of some “imported” from the west, in Vogue Now especially in the great urban agglomerations, where they tend to migrate to rural communities as it is. The present study puts in light, punctually, some traditions that I have known and practiced in the village of Brăila’s Steppe where I lived my childhood, such as those related to the great religious celebrations over the year, by the important events in human life – birth, marriage and death – or those related to domestic life, social-community, etc., A general approach requiring a space that would exceed the frameworks of a study, due to the diversity and particularities. These traditions and customs, differ not only from an ethnographic area of the country to another, but also from one community to another.
29
Schönle, Andreas. "Calendar Reform under Peter the Great: Absolutist Prerogatives, Plural Temporalities, and Christian Exceptionalism." Slavic Review 80, no. 1 (2021): 69–89. http://dx.doi.org/10.1017/slr.2021.30.
Full textAbstract:
The calendar reforms of Peter the Great introduced on January 1, 1700 have produced a surprising amount of confusion and misunderstanding. This articles proposes firstly to clarify the aims and outcomes of these reforms, so far as the available sources allow. Secondly, through an examination of the New Year celebrations mandated by Peter's edicts, the article examines the legitimating arguments that have been deployed, including ideas about Russia's relation to western countries, about the position of the Orthodox Church in the polity, and about the prerogatives of the ruler in these matters. As a result of the changing arguments invoked by Peter and his entourage, the reforms introduced a regime of plural temporalities that has affected the course of Russia's development and the elaboration of its identities to this day. The reforms had little to do with heralding a secular, modern society. If initially they represented a failed pragmatic attempt to create a civil calendar aligned with Protestant countries, their justification, once it finally settled, harked back to long-standing theological ideas about the time of the Incarnation.
30
Nainggolan, Alon Mandimpu, and Yuni Feni Labobar. "Menggagas Penggunaan Benih dalam Perayaan Paskah: Analisis Biblikal Yohanes 12:20-26." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 5, no. 1 (May 31, 2021): 113. http://dx.doi.org/10.33991/epigraphe.v5i1.239.
Full textAbstract:
Easter is one of the most important Christian and Catholic holidays and dates back to the church in the first century until today. The Passover holiday reminds Christians how Jesus died and was resurrected for the sake of human salvation. There are many ways Christians celebrate Easter, but the most popular of which is Easter is identified with eggs. This study aims to increase understanding of church traditions, especially easter eggs which are believed to have no biblical basis because the Lord Jesus in his ministry never used them as illustrations to explain His death and resurrection. The research method chosen is descriptive qualitative with literature study and exposition approach on the text on John 12:20-26. Celebrating Easter according to Bible standards is very significant today and in the future. That is why taking up Jesus' parable of the wheat is an offer for the church today to gain a relevant understanding of the Passover. Easter celebrations using plant seeds become a symbol of survival for oneself, family, church, environment, and government.AbstrakPaskah adalah salah satu hari raya Kristen dan Katolik yang sangat penting, dan telah dimulai sejak gereja abad pertama hingga saat ini. Hari raya Paskah mengingatkan orang Kristen bagai-mana Yesus mati dan dibangkitkan demi keselamatan manusia. Beragam cara orang Kristen da-lam merayakan hari raya paskah, namun yang paling populer paskah diidentikkan dengan telur. Penelitian ini bertujuan untuk meningkatkan pemahaman mengenai tradisi gereja, khususnya telur paskah yang diyakini tidak memiliki dasar Alkitab, karena Tuhan Yesus dalam pelayanannya tidak pernah menggunakannya sebagai ilustrasi untuk menjelaskan kematian dan kebangkitan-Nya. Metode penelitian yang dipilih adalah kualitatif deskriptif dengan studi kepustakaan dan pendekatan eksposisi pada teks Yohanes 12:20-26. Merayakan paskah sesuai stan-dar Alkitab adalah sangat signifikan di masa kini dan di masa mendatang. Itu sebab-nya, mengangkat perumpamaan Yesus tentang biji gandum menjadi tawaran bagi ge-reja saat ini untuk memperoleh pemahaman yang relevan tentang paskah. Perayaan paskah dengan menggunakan benih tumbuh-tumbuhan menjadi simbol keberlang-sungan hidup bagi diri sendiri, keluarga, gereja, lingkungan hidup dan pemerintah.
31
Drummond, Richard Henry. "Missiological Lessons—From Events New and Old." Missiology: An International Review 22, no. 1 (January 1994): 19–42. http://dx.doi.org/10.1177/009182969402200103.
Full textAbstract:
The quincentennial celebrations of Columbus' arrival in the Americas have occasioned incisive reflections on the effects of that event. Peoples in Asia are also reflecting freshly on their experiences with European explorers. This article focuses on Japan's encounter. Different from other peoples in Asia or the Americas, the Japanese were not a people that could be conquered by military force from outside. They were quite comparable to the Portuguese and Spanish in cultural sophistication. Yet the Roman Catholic missionary work initiated by Francis Xavier in 1549 manifested remarkable numerical success, then ended in the following century with startling reversals. This is an account of heroic dedication, creative innovations, and tragic mistakes, with important lessons for the present and future of the Christian world mission.
32
Hardy, Ann, and Hēmi Whaanga. "Using the Stars to Indigenize the Public Sphere: Matariki over New Zealand." Religions 10, no. 7 (July 16, 2019): 431. http://dx.doi.org/10.3390/rel10070431.
Full textAbstract:
As the rate of affiliation to Christian identity continues to decline in Aotearoa New Zealand (only 49 percent of the population said they were Christian in the last census), public space has become more receptive to other forms of religiosity. In particular, community rituals around the winter movements of the Matariki (Pleiades) constellation have gained support since the year 2000. For instance, the capital city, Wellington, has replaced a centuries’ old British fireworks festival, Guy Fawkes, with an enlarged version of its Matariki celebrations: an action seen as a tipping point in the incorporation of Māori spiritual values into public life. Interactions between European colonisers and Māori have been characterised for more than 250 years by tensions between the relational thinking of Māori who see human beings as both participating in and constrained by an environment resonant with divine energies, and the quantitative, hierarchical, ‘Great Chain of Being’ model that had long been dominant among Europeans. Now, when the natural environment worldwide is under strain from population and economic pressures, it seems to some both appropriate and vital to look to epistemological and spiritual models that are intimately responsive to the specificities of location.
33
Lelo, Antonio Francisco. "Mistagogia: participação no mistério da fé." Revista Eclesiástica Brasileira 65, no. 257 (May 2, 2019): 64. http://dx.doi.org/10.29386/reb.v65i257.1677.
Full textAbstract:
Em busca de uma metodologia adequada para o estudo e revigoramento da participação dos fiéis na liturgia desponta a mistagogia. A teologia sacramental elaborada pelos Padres a partir da celebração litúrgica apresenta o acontecimento sacramental à luz da tipologia bíblica e com uma linguagem que faz justiça à transformação ontológica realizada naquele que recebeu a luz dos sacramentos. A interação entre fé celebrada e vivência do mistério (fé e vida) faz entender o evento sacramental como liturgia da vida, culto em espírito e verdade. Agora, o cristão é chamado a corresponder existencialmente ao dom de filiação com uma vida que o leva a adquirir a medida e a estatura de Cristo. Nesta trajetória, a espiritualidade litúrgica ergue-se como a fonte e o cume de toda vida cristã no tempo da Igreja. Tais elementos muito contribuem para avaliarmos a prática litúrgica de nossas celebrações.Abstract: In the search for an appropriate methodology to study and give renewed vigour to the faithful’s participation in the liturgy, mystagogy emerges as a valuable instrument. The sacramental theology elaborated by the Fathers on the basis of the liturgical celebration presents the sacramental event in the light of the biblical typology and with a type of language that does justice to the ontological transformation realized in those that received the light of the sacraments. The interaction between celebrated faith and the experience of the mystery (faith and life) makes us understand the sacramental event as liturgy of life, cultivated in spirit and truth. Now, the Christian is called to existentially repay the gift of filiation with a type of life that leads him/her to acquire the dimension and the stature of Christ. In this trajectory, liturgical spirituality rises as the source and the apex of all Christian life in the time of the Church. These elements are of great help in our evaluation of the liturgical practice in our celebrations.
34
MANOJLOVIĆ NIKOLIĆ, VESNA. "THE ROLE OF WINE IN TRANSITION CEREMONIES AND CERTAIN HOLIDAY TRADITIONS." ИСТРАЖИВАЊА, no. 26 (January 6, 2016): 5–17. http://dx.doi.org/10.19090/i.2015.26.5-17.
Full textAbstract:
Viniculture is one the most developed branches of agriculture in the Middles Ages on the territory of Vojvodina, and grapevine is one of the oldest agricultural crops. Wine, a drink that is a product of cultivation of grapevine, and a spiritual beverage of divine provenance, has a varied use: it is used in everyday and special occasions, to celebrate the patron saint’s day and important events in the family, and it is indispensable in Christian customs and church rituals. In this paper, we consider the knowledge and data obtained through ethnological researches concerning the role of wine in certain Christian customs and transition ceremonies in a human life cycle. Customs related to childbirth, marriage and funerals are the most important transition ceremonies in a human life cycle, along with the celebrations of many Christian holidays in which wine is used without exception. While observing the customs that are part of those ceremonies, we may notice many very different matters concentrated in them. That is mostly a result of many intertwinings and syncretisms of customs. With time, mostly due to modern views and notions, some elements are forgotten, and some are re-established, but with a different meaning. Even today, in various religious systems it is considered that deities and demons, as well as higher forces, can be propitiated and won over with both blood and bloodless sacrifices. We may say that wine has a dual role: it represents libation, but also a substitute for blood, and blood sacrifice. In terms of mythology, grapevine is a sacred tree and a symbol of immortality, and wine – the beverage of gods – of youth and eternal life.
35
Stern, Dieter. "The Making of a Marian Geography of Grace for Greek Catholics in the Polish Crownlands of the 17th–18th Centuries." Religions 12, no. 6 (June 16, 2021): 446. http://dx.doi.org/10.3390/rel12060446.
Full textAbstract:
This article explores the ways in which the newly founded and highly contested Christian confession of the Greek Catholics or Uniates employed strategies of mass mobilization to establish and maintain their position within a contested confessional terrain. The Greek Catholic clerics, above all monks of the Basilian order fostered an active policy of acquiring, founding and promoting Marian places of grace in order to create and invigorate a sense of belonging among their flock. The article argues that folk ideological notions concerning the spatial and physical conditions for the working of miracles were seized upon by the Greek Catholic faithful to establish a mental map of grace of their own. Especially, the Basilian order took particular care to organize mass events (annual pilgrimages, coronation celebrations for miraculous images) and promote Marian devotion through miracle reports and icon songs in an attempt to define what it means to be a Greek Catholic in terms of sacred territoriality.
36
Simatupang, Florian. "Christian Hospitality in the Celebration of ʿId al-Fitr." Pneuma 41, no. 2 (August 30, 2019): 218–35. http://dx.doi.org/10.1163/15700747-04102003.
Full textAbstract:
Abstract This article explores the possibility for Christians to discover hospitality and learn reconciliation through Halal bi-halal, a uniquely Indonesian way of observing the Islamic religious festival of ʿId al-Fitri. The exploration will be done in two ways: first, through a broad sacramental lens that will, second, lead to a more particular renewal perspective. The thrust of this presentation is to contend that Christians can experience, and therefore discover, a Christian understanding of hospitality from a non-Christian feast.
37
Swanson, R. N. "Medieval Liturgy as Theatre: the Props." Studies in Church History 28 (1992): 239–53. http://dx.doi.org/10.1017/s042420840001247x.
Full textAbstract:
It may be debated how far the liturgy of the medieval Church (in particular the Mass) can be considered as ‘drama’, but its theatrical impact and organization are undeniable. Staged within a distinct space, the principal act of the Church’s worship had its own text and directions, which through contemplation and allegory summarized Christ’s terrestrial experiences and various aspects of the Christian faith. The Mass and other liturgical celebrations were events to be visualized, both externally and internally. It has been said of medieval plays that their fundamentally visual nature… so apparent to [a] medieval audience, often escapes the attention of modern scholars. The lines drawn between disciplines hinder easy access to methods that would enable readers to pass from a text to a visual reconstruction of it. Nonetheless the readers of dramatic texts need to visualize stage properties, costumes, and sets, and, when appropriate, to see beyond their literal meaning to their symbolic import. Further, readers must see gesture, placement, and interrelationship of actors, and understand how these visual elements contribute to the content.
38
Kolodnyi, Anatolii M. "Celebration in Ukraine of the 2000th anniversary of the Nativity of Christ." Ukrainian Religious Studies, no. 5 (May 6, 1997): 61–63. http://dx.doi.org/10.32420/1997.5.104.
Full textAbstract:
On the occasion of the anniversary celebrations in Ukraine, the Cabinet of Ministers established a special Organizing Committee, which was commissioned to head the Vice-Premier for Humanitarian Affairs. The work plan of the Organizing Committee is divided into six sections, in particular: "Public and religious events, charity and charity activities", "Informative and educational clarification, publishing and publishing work", "Scientific-organizational measures", etc. Ukrainian scholars-religious scholars will take part in organizing and conducting the cycle of conferences "Christianity: History and Present" on the basis of the Department of Religious Studies. It includes the conferences "Christianity and Ukraine" (November 1997), "Christianity and spirituality" (May 1998), "Christianity in the context of world history and culture" (May 1999) and "Christianity and modern social processes "(January 2000). On the basis of the Ostroh Academy an international conference on the education of youth on the principles of Christian morality will be held. The consequences of the work of the conferences will be reflected in the two-volume monograph "Christianity: History and Modernity". It is planned to complete the publication of the tenth volume "History of Religion in Ukraine", to publish the first volume of the three-volume "Ukrainian Religious Encyclopedia", the monograph "Christianity in the context of history and culture of Ukraine".
39
Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
Full textAbstract:
Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
40
Mellish, Liz, and Nick Green. "Saints’ Day Celebrations (Ruga) in Banat – Community Participation, Dance, Music, and Good Times." Acta Ethnographica Hungarica 65, no. 1 (November 11, 2020): 65–80. http://dx.doi.org/10.1556/022.2020.00005.
Full textAbstract:
The celebration of the day of patron saint of the local church is a custom that is widespread among Christians in various parts of the world. In the plain and mountain areas of the Romanian Banat region, this day is referred to as ruga (pl. ruge), which literally means “pray.” These customary events are local community participatory festivals in the sense that they include both active and passive participants, the former joining in the dancing, the latter sitting and watching whilst socialising with relatives and friends. Although these events are primarily held on fixed calendrical days according to the patron saint of a specific church, they are in most cases attended by representatives of the many ethnicities and religious confessions that live together in the Banat region. This paper examines saint’s day celebrations in Banat as one of the prime community events where music and dancing take place. It draws on the authors’ fieldwork undertaken at saint’s day celebrations in the Romanian Banat where they observed the similarities and differences in these events. Their research is supplemented by drawing on reports from local media on ruge, historical accounts, and conversations with locals. Their conclusion is that over time the concept of the celebration of ruge has been maintained though the precise details of the events have changed over time as these celebrations have been adapted to meet the needs of present- day communities while retaining their function as participatory community celebrations.
41
Poti, Nancy Rock. "Gathered and Scattered: Worship That Embodies a Right Relationship with God." Review & Expositor 106, no. 2 (May 2009): 235–47. http://dx.doi.org/10.1177/003463730910600210.
Full textAbstract:
Clergy and laity as worship planners help the congregation to recognize the church as the gathered and scattered people of God who are called into a right relationship with God and all God's good creation through their intentionality in planning and implementing services of worship that emphasize the dialogical relationship of worship. The collaborative work in receiving and responding to God's gift of worship is central to the life of the congregation. Corporate worship can be informative, formative, and transformative. Paying careful attention to the framework of the corporate worship service's structure enables worshipers to learn what it means to connect the mechanics of the liturgy and the patterns of celebrations of worship with the deeper meaning of Christian worship. Shaping worship so that form and function work together from beginning to end helps the congregation to understand what it is doing during a time of gathering and a time of sending. When attention is given to the time of gathering and the time of sending forth in our corporate worship, worshipers are more aware that God invites them to gather as a community to worship and God sends them forth into the world to continue their worship with their lives. This connection with daily life is essential to what it means to be church.
42
ECONOMOU (Α. ΟΙΚΟΝΟΜΟΥ), A. "Cultural and social aspects of animal domestication in Greek traditional society." Journal of the Hellenic Veterinary Medical Society 62, no. 2 (November 10, 2017): 172. http://dx.doi.org/10.12681/jhvms.14848.
Full textAbstract:
The study of the ways, perceptions and practices by means of which a traditional society domesticates animals constitutes an important chapter in the understanding and interpretation of the making of its civilization, as the presence of animals can be found in all its facets and expressions. In the present paper which, in its initial form, was delivered as a lecture to the Hellenic Veterinary Medical Society, reference was made to the ways the Greek traditional society uses to integrate animals in its cultural system. This reference, however, was a brief and indicative one, as these ways have not been sufficiently studied from a folkanthropological point of view in Greece. This integration happened in many different ways, through the production and reproduction of the animals in their quality as financial asset, the consumption of their meat during week days and celebrations, their naming, the care to prevent and to cure illnesses affecting them, their participation in the worship rituals of saints as sacrificial offers, both real and symbolic, their position in the symbolic and the imaginary as it is depicted in oral narrative (legends, fairy tales, traditions, proverbs). Special mention is made to the saint patrons (St. Modestos, St. Mamas, St. Minas) of the animals in orthodox Christian religion and in Greek popular beliefs and practices.
43
Campbell, Ian, and Aonghus Mackechnie. "The ‘Great Temple of Solomon’ at Stirling Castle." Architectural History 54 (2011): 91–118. http://dx.doi.org/10.1017/s0066622x00004019.
Full textAbstract:
In 1594, a new Chapel Royal was erected at Stirling Castle, for the baptism, on 30 August of that year, of Prince Henry, first-born son and heir to James VI King of Scots and his wife, Queen Anna, sister of Denmark’s Christian IV. James saw the baptism as a major opportunity to emphasize, to an international — and, above all, English — audience, both his own and Henry’s suitability as heirs to England’s childless and elderly Queen Elizabeth. To commemorate the baptism and associated festivities, a detailed written account was produced, entitledA True Reportarieand attributed to William Fowler. It provided a remarkable piece of Stuart propaganda, as testified by many subsequent reprints, including during the 1745 Jacobite Rebellion. James no doubt had in mind the example of the celebrations at his own baptism in December 1566, which ‘took the form of a triumphant Renaissance festival, the first that Scotland — and indeed Great Britain — had ever seen’. Despite apparently being constructed within a mere seven months, the new chapel achieved its aim of being both impressive and symbolic of the aspirations of the Scottish king (Fig. 1). It can claim to be the earliest Renaissance church in Britain, with its main entrance framed by a triumphal arch, flanked by Italianate windows. However, even more significant is the evidence that the chapel was deliberately modelled on the Temple of Solomon in Jerusalem.
44
Dukaļska, Iveta. "SYNCRETISM OF THE SEASONAL RITUALS IN THE LATGALIAN BORDERLAND." Via Latgalica, no. 3 (December 31, 2010): 92. http://dx.doi.org/10.17770/latg2010.3.1674.
Full textAbstract:
<p>German written sources are representing information on masquerade traditions in Latvia already in the 17th century - Latvian mask parades in 1636 are described by the Kurzeme and Zemgale Superintendent, P. Einhorn. (Jansons 2010: 49). Information about the Latvian masquerade traditions from the Christian Church sources in the nineteenth century and at the beginning of the twentieth century have been negative, which is analyzed in 30-ties of the 20th century by ethnologist Jānis Alberts Jansons in his work "The Latvian mask parades”, but through a field study at the beginning of 21st century conclusion can be drawn that these traditions have been explicitly significant within the rural cultural environment up to 60-70-ies of the 20th century. Research of traditions does not lose its importance also in today's multicultural society, as it helps to understand the human philosophy of life and relationship with nature of the rural cultural environment.</p><p>This article aims to describe the two Christmas masquerade traditions ‘īšonu gradzēs’ and ‘идти коледовать’ (‘īt kaladnīkūs’– to go mummery), where in Latvia, as elsewhere in the world, "mask parades are associated with celebrations and public holidays” (Rancāne 2008: 217). The paper is also dealing with two Easter traditions – ‘ходить по алелуя’ (walk alelujah), and ‘īt laluoti’ in several aspects related to the Christian church traditions, but inheritance of them has been performed in family, by transfer of the knowledge and skills from generation to generation. In course of the research attention focuses on origin, rites and social sense of the tradition: ‘īšona gradzēs, идти коледовать, ходить по алелуя’ and ‘īt laluoti’. Similarities and dissimilarities are revealed in ritual processes of the said traditions.</p><p>Research hypothesis: upon analysis of winter and spring cycle anniversary celebration rituals of the ethnic groups residing in Latgale, it is possible to discover features of syncretism of these traditions. Features of syncretism of the traditions become apparent in two ways. First, through interaction between the Christian church and folk traditions, which is characterized by: adjustment of the ritual traditions to calendar of the Christian Church holidays, not the natural cycle of solstice; music repertoire, where the narrators do not distinguish between folk songs and the chants, calling then God's songs, and functionality, where the performers of rituals, as narrators indicate, are the first carriers of Christ's message.</p><p>Second, syncretism emerges in traditions of various ethnic groups, affected both by ethnic groups living in the Latgale borderland, the cultural environment developed by them and usage of languages. as well as interaction between the lyrics and musical repertoire and personal experience, grounded on the tradition inherited in the family.</p><p>The study is based on materials of the Latvian Folklore Depository and field research interviews conducted by author of the article in Ludza 2005-2008 (currently Ludza, Kārsava, Cibla, Krāslava and Zilupe municipalities), which covers informatively dense time period: 30-70-ties of the 20th century. The comparative method is used for analysis, where information derived in the field studies is compared to materials from published sources and literature with regard to the rituals of Christmas masquerade tradition and Easter tradition. Theoretical basis of research comprises publications of Latvian (Jānis Alberts Jansons, Aīda Rancāne, Anda Beitāne, etc.) and Polish ethnomusicologist (Gustav Juzala) and other folklore specialists.</p><p>Expressions of syncretism in seasonal rituals in the Latgale borderland are not specifically studied, therefore the author's research is considered to be innovative, but it is not completed and represents only early stages of more serious study.</p>
45
Magliacani, Michela. "Historical Perspective of Structuration Theory: The Case of the Society for the Preservation of the Christian Art Monuments in Pavia (1875-1908)." CONTABILITÀ E CULTURA AZIENDALE, no. 1 (September 2020): 33–56. http://dx.doi.org/10.3280/cca2020-001003.
Full textAbstract:
Introduction: This research is inspired by numerous stimuli from accounting studies under both structuration and historical perspectives. Giddens' Structuration Theory based research calls for more investigations on the relationships between social structures and agents' actions in a specific time-space context. However, accounting historians addressed research to explore the accounting system in a non-profit organisation operating between the sacred and the profane. The study of the Society for the Preservation of the Christian Art Monuments in Pavia (1875-1908) has allowed fulfilling these gaps, considering the rich accounting sources available at the Civic Historical Archive of Pavia. Aim: Prior literature has addressed the research to explore if and how accounting was involved in the evolution of the preservation of the Christian art monuments in Pavia (1875-1908). Their origin referred to the earlier Company of Holy Rosary (1577) with the mission to conduct solemn celebrations, using sacred music, against the plagues. These research questions have been investigated to widen knowledge on the accounting history of non-profit organisations with a philanthropic and religious purpose. Methodological Approach: The research methodology is based on a longitudinal case study: The Society for the Preservation of the Christian Art Monuments in Pavia (1875-1908). Upon examination of the archival sources, a reconstruction of the history of the Society based on the contextual, and institutional and organisational changes as been attempted. The Structuration Theory has been adopted to interpret the accounting sources. Moreover, the synchronic approach has enabled the development of critical analysis, considering the trend of accounting knowledge during the period of this study. Main Findings: The research findings highlight the traits of continuity and changes in accounting with the contextual and institutional or organisational evolution of the Society. Accounting has contributed to the resilience and relevance of this organisation. The traits of changes, connected to the structural dimensions of accounting, enabled the accountability of information on the Society. This legitimised its philanthropic mission and strengthened the accounting domination, secularly than ecclesiastic. The research highlights how the double facade of accounting guaranteed the Society's resilience by fulfilling both technical and spiritual objectives during its long-existence. Originality: The Society for the Preservation of the Christian Art Monuments in Pavia has never been studied from the perspective of accounting history. This research bridges the gap in the history of the Society whose existence over the centuries has been questioned. From the Structuration Theory perspective, the study's contribution to exploring the structural dimensions of accounting is still under-investigated also within the field of accounting history. Finally, the research findings open a new stream of historical investigation about accounting and resilience within non-profit organizations and in other settings.
46
Devisch, René. "‘Pillaging Jesus’: healing churches and the villagisation of Kinshasa." Africa 66, no. 4 (October 1996): 555–86. http://dx.doi.org/10.2307/1160937.
Full textAbstract:
In Kinshasa thousands of prophetical churches of the Holy Spirit, particularly those in the Koongo area, fill in the ethical gap left, according to the people, by the marginalisation of traditional authority in the city, as well as the failure of civilisationist ‘white’ models, such as the collapse of public health and education sectors, and the dissolution of the State party. Confronted with economic collapse and miserable conditions in urban areas, these charismatic healing churches deconstruct the colonial and missionary heritage that ‘invented Africa’ in a white mirror, and the evolutionist utopia relating to modern progress. The dogmatic use that they make of biblical texts, their immoderate liturgy, and above all their ostentatious healing rituals parody and ridicule people's experience of post-colonial state constraints, the dichotomisation of the society operated by Christian conversion, and postcolonial mirrors opposing modernity and reactionary tradition, Christian values and pagan life. Healing churches deconstruct the daily seduction of the town folk by hedonistic ideals of capitalist consumption and Northern television channels which control the world. The Holy Spirit, as a substitute for the ancestral spirit, expresses itself in an heterodox manner and with multiple voices in the shape of glossolalia, dreams, and trance. During these very intense celebrations these communities, through the spirit, remobilise and, in particular, reinforce interpersonal links woven through the care of the body and from the mother within the matrifocal community or the matri-centered villagisation operating in the city. Here, in the daily quest for survival, people reassert their sense of criticism and community in the face of the fragments of state and tribal structures as well as their desire for moral integrity and sharing. And, above all, in this process of villagisation, healing churches recycle as symbolic capital the so-called forces of western imperialism, and particularly those which come from written material and electronics: the Bible, money, television, and satellite communication.
47
Bohdan, Svitlana. "“Rokovi”(yearly) holidays in the epistolary texts of Lesia Ukrainka: Christmas." Culture of the Word, no. 90 (2019): 176–89. http://dx.doi.org/10.37919/0201-419x-2019.90.15.
Full textAbstract:
The article describes the specifics of using lexeme Christmas in Lesya Ukrainkaʼs epistolary texts. The research utilizes continuous / overall selection techniques to reveal those specific features. Christmas belongs to the twelve most significant holidays of the Christian calendar. The addressee uses two basic names concerning this holiday: a rokove (annual) festival and Christmastide. The analysis of the compiled register of all the fixed contexts made it possible to determine four main functions of this lexeme in its functional style: chronotopic (most productive), nominative, ceremonial and identifying (low-productive). Chronotope property of syntactic constructions with a lexeme Rizdvo (Christmas) reflects the three-dimensional event space of the addresser and its addressees, which corresponds to one of the traditions of describing different phenomena in the national-linguistic tradition of the Ukrainians. Each event takes place before / during or after the holiday. To convey this, Lesya Ukrainka used the following grammatical variants: do/do samoho Rizdva (before Christmas) and pered Rizdvom (before Christmas) – a prospective period, ob Rizdvi and na Rizdvo (at Christmas) with a clear predominance of the second variant – vlasne na Rizdvo (actually at Christmas); retrospective period – vid (vid samoho) Rizdva (since the very Christmas), z Rizdva / od Rizdva (from Christmas), po Rizdvi (after Christmas). The customary modern Ukrainian version for post-Christmas period «pislia Rizdva» has not been revealed in Lesya Ukrainkaʼs epistolary texts. The observed authorʼs evaluations of the very process of celebrating Christmas (like other holidays) give grounds for asserting the overwhelming negative attitude of the addresser to any holiday. Various subjective factors are considered as the reason for it, namely poetessʼ internal rejection of certain stereotypical traditions of celebrations (a lot of visits, entertainments, parties and so on). The study elucidates the peculiarities of the Christmas greetings used in the poetessʼ letters to various addressees, which probably also determines the linguistic mode of everyday communication of the Ukrainians, in particular, in the family. The study has not revealed any of the typical traditional congratulations in modern Ukrainian language – Khrystos Narodyvsia! Khrystos rodyvsia! Khrystos Rozhdaietsia! (Christ was born!). Alternatively, three phonetic variants of pre-Christmas greetings are fixed – Greetings on Christmas Eve: Sviatyi Vechir! Sviatyi Vecher! Sviatyi Vechor! (Holy Evening!).
48
Piechocka-Kłos, Maria. "NOMINA ANIMALIUM IN LATERCULUS BY POLEMIUS SILVIUS. THE BEGINNINGS OF THE LITURGICAL CALENDAR (5TH CENTURY)." Forum Teologiczne, no. 21 (November 6, 2020): 249–61. http://dx.doi.org/10.31648/ft.6100.
Full textAbstract:
Creating Laterculus, Polemus Silvius, a 5th-century author, was the first to attempt to integrate the traditional Roman Julian calendar containing the pagan celebrations and various anniversaries with new Christian feasts. Laterculus, as it should be remembered, is a work that bears the features of a liturgical calendar. In addition to dates and anniversaries related to religion and the state, the calendar contains several other lists and inventories, including a list of Roman provinces, names of animals, a list of buildings and topographical features of Rome, a breviary of Roman history, a register of animal sounds and a list of weights and sizes. Therefore, Laterculus, just like a traditional Roman calendar, was also used for didactic purposes.
This paper aims to refer in detail to the zoological vocabulary, specifically the register of animal names and sounds included in this source. Laterculus contains in total over 450 words divided into six groups, including 108 words in the four-legged animal section, 131 in the bird section, 11 crustaceans, 26 words for snakes, 62 words for insects and 148 for fish. The sounds of animals, which are also included in one of the lists added to this calendar and titled Voces variae animancium, are also worth mentioning. A brief discussion on the history of the Roman calendar and the liturgical calendar certainly helps to present the issue referred to in the title to its fullest extent.
49
Barlocco, Fausto. "The village as a ‘community of practice’ Constitution of village belonging through leisure sociality." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 4 (2010): 404–25. http://dx.doi.org/10.1163/22134379-90003609.
Full textAbstract:
This paper looks at the formation and display of a form of identification alternative to the national one, the belonging to the village, within the leisure practices of Kadazan villagers in Sabah, East Malaysia, both constituted by the regular meetings of peer groups and by festive events. The analysis of the paper applies the concept of ‘community of practice’ to the group of villagers who regularly invest most of their resources of free time, but also money, in interacting between themselves and in organising celebrations for various life-cycle events or for other occasions, and argues that a strong sense of belonging to the village is developed through this engagement. These practices are informed by a powerful and widely spread local ideology, positing the village as the central point of reference for its inhabitants’ sense of belonging and as the locus of a traditionalist ‘way of life’, based on cooperation, sharing and egalitarian principles, and rejecting the modern, multi-ethnic urban world from which the majority of the villagers derive their livelihood. This ideology defines the village as Kadazan and Christian, determining a rootedness in everyday life of ethnic identity as well as a general rejection of government-led nationalist propaganda and of its policies. This ideology is an essential part of the affirmation by the villagers of the primacy of the local and of direct involvement and participation over their sense of belonging to collective categories.
50
Mapala, Cogitator Wilton. "A CRITICAL REFLECTION AND MALAWIAN PERSPECTIVE ON THE COMMEMORATION OF THE EDINBURGH 1910 INTERNATIONAL MISSIONARY CONFERENCE." Studia Historiae Ecclesiasticae 41, no. 3 (April 19, 2016): 63–78. http://dx.doi.org/10.25159/2412-4265/478.
Full textAbstract:
This paper interrogates why the Edinburgh 1910 International Missionary Conference needs to be remembered in Malawi. In 2010 Malawian Christian churches joined the Christian community across the globe, celebrating the International Missionary Conference held in Edinburgh in 1910. Christian churches across the country wanted to conduct services of worship in major cities in memory of this conference. Often we celebrate something that has a direct impact on our lives. However, considering the fact that the conference was disproportionately represented by Western churches, the intriguing question is why it should be remembered in Malawi and in Africa. What impact does it have on the Christian churches in Malawi? While church historians have written on the impact of the Edinburgh 1910 International Missionary Conference in perspective of its ecumenical contribution to the Christendom, there is a scarcity of literature to explain whether the Christians in Malawi see the value of celebrating this historic conference held thousands of kilometres away from them. From the methodological perspective, the paper relies on archives, interviews and church records available in Malawi.