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Journal articles on the topic 'Christian patriarchy'

Author: Grafiati
Published: 13 November 2023

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1

Wood, Hannelie. "REVISITING MARY DALY: HER VIEWS ON THE TRINITY, MARIOLOGY AND THE FALL AS POST-CHRISTIAN MYTHS." Studia Historiae Ecclesiasticae 41, no. 1 (2015): 138–55. http://dx.doi.org/10.25159/2412-4265/98.

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According to Daly, the church doctrines on the Triune God, Christology, Mariology and the Fall are all myths, originated from, and as a result of, patriarchy. Daly deals with many topics from a woman’s viewpoint such as deity, evil, Christology, morality and the church. Daly contends throughout her works that women’s power has been stolen from them through the ingrained structures of patriarchy and that women have to reclaim what is theirs. Daly believes that this means the castration of patriarchal language and images that are part of the structures of a sexist world. She sees patriarchy as a
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Anderson, M. Christine. "Negotiating Patriarchy and Power: Women in Christian Churches." Journal of Women's History 16, no. 3 (2004): 187–96. http://dx.doi.org/10.1353/jowh.2004.0057.

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3

Paris, Jenell Williams. "Quiverfull: Inside the Christian Patriarchy Movement - By Kathryn Joyce." Religious Studies Review 36, no. 3 (2010): 239. http://dx.doi.org/10.1111/j.1748-0922.2010.01453_4.x.

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MANNING, CHRISTEL J. "QUIVERFULL: INSIDE THE CHRISTIAN PATRIARCHY MOVEMENT by Kathryn Joyce." Journal for the Scientific Study of Religion 49, no. 2 (2010): 376–77. http://dx.doi.org/10.1111/j.1468-5906.2010.01516_3.x.

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Franz, Thaeda. "Power, patriarchy and sexual abuse in churches of Christian denomination." Traumatology 8, no. 1 (2002): 4–17. http://dx.doi.org/10.1177/153476560200800102.

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6

Liljefors, Hanna. "‘Old Testament’ as the origin of the patriarchy." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 1 (2023): 82–98. http://dx.doi.org/10.30752/nj.125918.

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This article explores and compares two similar debates in Germany and Sweden during the 1980s, in which feminists blamed the Hebrew Bible, or ‘Old Testament’, for being the origin of the patriarchy. In Germany, the psychologist and pedagogue Gerda Weiler articulated the discourse in several writings, which led to a scholarly debate on anti-Jewish tendencies within Christian femi­nist theology. In Sweden, the debate mainly became a media event, initiated by the author Birgitta Onsell. Instead of criticising the discourse, as in the German debate, other actors reinforced it, for example by highl
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Scapp, Ron. "Wednesday, January 6, 2021." Ethnic Studies Review 44, no. 1 (2021): 18–23. http://dx.doi.org/10.1525/esr.2021.44.1.18.

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A commentary on the recent assault on the United States Capitol on January 6, 2021, in which the author situates the attack in the longer history of white supremacy, Christian nationalism, patriarchy, and unfettered capitalism.
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Lazenby, Keyona Saquile. "Spiritual democracy: The politics of patriarchy versus embodied spirituality as a sacred leadership praxis." Review & Expositor 118, no. 3 (2021): 367–76. http://dx.doi.org/10.1177/00346373211065182.

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Patriarchy is a common denominator interwoven into Christianity’s and Ifá Isese’s culture, tenets, rituals, and infrastructure. It is a force that negates women’s spiritual power and anointing. Within the Christian and Ifá traditions, women’s spiritual power and presence have been largely suppressed, discarded, and ignored. Although these women are the spiritual backbone of their respective communities, they have been regulated to “leadership” positions that do not hold any authoritative power. This article offers a liberative model based on embodied spirituality for African and African Diaspo
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Abdul Rahim, Adibah, and Nadzrah Ahmad. "The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective." Ulum Islamiyyah 27 (May 17, 2019): 26–33. http://dx.doi.org/10.33102/uij.vol27no1.86.

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The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of
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Narawati, Made, I. Nyoman Suarka, and Ni Made Wiasti. "PATRIARCHAL CULTURAL REPRESENTATION IN THE PROTESTANT CHRISTIAN CHURCH COMMUNITY IN BALI (GKPB)." E-Journal of Cultural Studies 14, no. 2 (2021): 21. http://dx.doi.org/10.24843/cs.2021.v14.i02.p03.

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The Protestant Christian Church in Bali (GKPB) is the largest Protestant Church in Bali. The Protestant Christian Church in Bali (GKPB), in determining the number of strategic officials, refers to the 2014 Church Order regarding membership in Article 107 paragraph 1, 8 (eight) people elected at the Synod session must consist of at least 2 female elements and 1 youth element . Complete Synod Council Personnel (MSL-GKPB) Head of Departments and Chair of Special Institutions, 2016-2020 period, totaling 30 people; 27 men (90%), while only three women (10%). The patriarchal culture is very strong i
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Van Leeuwen, Mary Stewart. "Servanthood or Soft Patriarchy? A Christian Feminist Looks at the Promise Keepers Movement." Journal of Men’s Studies 5, no. 3 (1997): 233–61. http://dx.doi.org/10.1177/106082659700500303.

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12

Fletcher, Anthony. "Men's Dilemma: The Future of Patriarchy in England 1560–1660." Transactions of the Royal Historical Society 4 (December 1994): 61–81. http://dx.doi.org/10.2307/3679215.

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PATRIARCHY was very old when Queen Elizabeth ascended the English throne. Historians have sought its origins in die Old Testament record of the creation of Jewish monotiieism and in the social conditions of Hebrew society. They have explored die contributions of classical Greece and early Christian thinking to its development and evolution. By the time that the Tudor dynasty ruled in England, the institutionalised male dominance over women and children in die family and die extension of diat subordination to women in society in general, die scriptural patriarchy with which I am concerned, had
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13

Willis, Jonathan. "The Decalogue, Patriarchy and Domestic Religious Education in Reformation England." Studies in Church History 50 (2014): 199–209. http://dx.doi.org/10.1017/s0424208400001728.

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The Decalogue was central to religious education in Reformation England, but this had not always been the case. The early Christian communities sought to distance themselves from the Ten Commandments and what they saw as the legalism of the Jewish faith, while the Middle Ages saw the ascendency of a parallel moral tradition: that of the seven deadly sins. Although the Decalogue never disappeared entirely from Christian life, by the fourteenth century, the parson from Chaucer’s Canterbury Tales could remark of the Commandments that ‘so heigh a doctrine I lete to divines’. The eventual triumph o
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Uwaegbute, Kingsley Ikechukwu. "A Social-Scientific Re-reading of Ephesians 5:21–33 and the Problem of Patriarchy among the Igbo People of Nigeria." Horizons in Biblical Theology 45, no. 1 (2023): 108–33. http://dx.doi.org/10.1163/18712207-12341464.

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Abstract Eph 5:21–33, taken at face value, may be considered very dangerous to the cause of gender equality because of its supposed teaching on the headship of the husbands in the households, which perpetuate women’s subordination. This study provides a re-reading of Eph 5:21–33 vis-a-vis the problem of patriarchy among the Igbo people of Nigeria. Adopting a social-scientific approach to exegesis with gender socialisation as a theoretical framework, the work contended that Eph 5:21–33 undermines the patriarchal structure of the First-Century Mediterranean world in which it was set by emphasisi
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McGowin, Emily Hunter. "‘Every Wife has a Church in her Home’: The Family and the Church in the American ‘Quiverfull’ Movement." Ecclesial Practices 4, no. 1 (2017): 133–57. http://dx.doi.org/10.1163/22144471-00401004.

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‘Quiverfull’ is shorthand for a religious phenomenon that emerged within the networks of the Christian homeschooling movement in America over the past forty years. Quiverfull names a subculture of evangelical Christians whose lived religion includes three central practices: prolific childbirth, homeschooling, and patriarchy. Based upon two years of ethnographic research among Quiverfull families, the following essay explores the interplay between the family and the church within the subculture. Building on an early argument of Colleen McDannell, it is argued that within the context of the Quiv
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Damanik, Erond Litno. "Patriarchy Canonization: Comparing Women's Political Participation in Matrilineal and Patrilineal Orders in Sumatra, Indonesia." JPPUMA Jurnal Ilmu Pemerintahan dan Sosial Politik Universitas Medan Area 9, no. 2 (2021): 208–23. http://dx.doi.org/10.31289/jppuma.v9i2.5660.

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The purpose of this study is to describe a recent comparison of women's political participation based on empirical evidence on the matrilineal and patrilineal orders in West and North Sumatra, respectively. This study was motivated by the low involvement of women in politics in the 2014 and 2019 general elections. The study offers specific insights into kinship order as political allegiance. This is a qualitative research carried out using a pragmatic methodological approach with academic discussions directed at the relationship between kinship and political participation. The results showed t
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17

Arshad, Sameera, and Ayesha Akram. "Tyrannizing Diversity: Feminist Politics and Sectarian Strife in Aslam’s The Golden Legend." European Journal of English Language and Literature Studies 11, no. 4 (2023): 48–63. http://dx.doi.org/10.37745/ejells.2013/vol11n44863.

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The Golden Legend (2017) by Nadeem Aslam is a fictional work that explores the intersectional issues of women's oppression and sectarian violence in Pakistani society. The present study aims to examine the depiction of women's oppression, exploitation, and marginalization in Aslam's The Golden Legend. It seeks to unveil the patriarchal structures that exist in Pakistani society and contribute to gender oppression faced by women on a daily basis. Sylvia Walby's work, Theorizing Patriarchy (1990), serves as the primary text for this research, which outlines six interdependent patriarchal structu
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Arshad, Sameera, and Ayesha Akram. "Tyrannizing Diversity: Feminist Politics and Sectarian Strife in Aslam’s The Golden Legend." European Journal of Gender Studies 5, no. 1 (2023): 1–16. http://dx.doi.org/10.47672/ejgs.1551.

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The Golden Legend (2017) by Nadeem Aslam is a fictional work that explores the intersectional issues of women's oppression and sectarian violence in Pakistani society. The present study aims to examine the depiction of women's oppression, exploitation and the marginalization in Aslam's The Golden Legend. It seeks to unveil the patriarchal structures that exist in Pakistani society and contribute to gender oppression faced by women on a daily basis. Sylvia Walby's work, Theorizing Patriarchy (1990), serves as the primary text for this research, which outlines six interdependent patriarchal stru
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Stephens, Darryl. "Bearing Witness: A Trauma-Informed Approach to Christian Ethics." Journal of Feminist Studies in Religion 39, no. 1 (2023): 155–74. http://dx.doi.org/10.2979/jfs.2023.a893198.

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Abstract: Trauma-informed Christian ethics seeks to expose and redress patterns of systemic patriarchy and racism, leveraging privilege in solidarity with trauma survivors. Drawing on trauma studies and feminist theology and ethics, particularly the relational theology of Marjorie Suchocki and the defiant and resistance ethics of Traci West, this article presents bearing witness to victim-survivors as a liberative moral act spanning the range from compassion to politics. It begins with a discussion of traumatic ruptures and humanity’s unique ability to transcend violence. Bearing witness is th
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Archer, Melissa, and Kenneth J. Archer. "Complementarianism and Egalitarianism—Whose Side Are You Leaning On?" PNEUMA 41, no. 1 (2019): 66–90. http://dx.doi.org/10.1163/15700747-04101034.

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Abstract With the growing acceptance of same-sex marriage among Christian communities and the increasing concern of the influence of the LGBTQIA communities upon politics, there has been a resurgent concern to reaffirm “male headship” for church, state and marriage. Emphasizing so-called biblical gendered roles has become a way to argue against feminism and same-sex marriage. Along with the resurgence of the traditional understanding of divine order as patriarchy comes an undermining of women in leadership roles, especially in ministry. Pentecostals generally have been more liberal (challengin
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21

Cooper, Travis Warren. "‘Cooking with Gordon’: Food, Health, and the Elasticity of Evangelical Gender Roles (and Belt Sizes) on The 700 Club." Religion and Gender 3, no. 1 (2013): 108–24. http://dx.doi.org/10.1163/18785417-00301008.

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This article examines evangelical gender paradigms as expressed through a 700 Club cooking segment facilitated by Gordon Robertson, the son of Pat Robertson – founder of the Christian Broadcasting Network (CBN), The 700 Club, Christian Coalition, and one-time presidential candidate. Several themes converge within this cooking show, including health and nutrition, family ritual, and gender roles. Using the cooking segment as data, I draw on scholarship on body, gender, family and ritual to argue that evangelical discourses are labile in their responses to recent socio-cultural shifts and sugges
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22

Lindeman Allen, Amy. "Babies and Building Blocks: A Re-constructive Reading of God’s Household in 1 Peter in light of the Absent Child." Biblical Interpretation 28, no. 3 (2020): 347–70. http://dx.doi.org/10.1163/15685152-00283p04.

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Abstract This essay re-reads 1 Peter’s Haustafel from a childist perspective, concerned with children both absent and present. It re-imagines 1 Peter’s Haustafel as a model for the Christian family based on growth and interdependence, rather than power and submission. In this model, God is paterfamilias, mimicking patriarchy in order to bring about a reversal in which elders imitate infants. This is argued in three parts: (1) attending to children and the ideologies that govern their relationships; (2) uniting the metaphors of infants and building blocks; and (3) re-imagining an alternate mode
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23

Fletcher, Anthony. "Beyond the Church: Women’s Spiritual Experience at Home and in the Community 1600–1900." Studies in Church History 34 (1998): 187–203. http://dx.doi.org/10.1017/s0424208400013668.

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The Christian tradition has been elaborated and developed over many centuries in the context of gender, which provides the bedrock and framework of social order, powerfully influencing men and women’s conduct of every aspect of their daily lives. The dynamic relationship between gender and religious experience – a relationship that may at times channel, control, confine, or liberate – is bound to be complex for the historian to unravel. This paper attempts the beginning of such an unravelling, albeit confined to the experience of women and to England. It focuses upon 1600 to 1900, to argue tha
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Kebingin, Benedikta Yosefina. "The Effect of Patriarkat Ideology and the Relationship of Women's Flores Towards Local Culture Preservation." Advances in Social Sciences Research Journal 8, no. 9 (2021): 428–40. http://dx.doi.org/10.14738/assrj.89.10843.

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Research taken location in the region of Flores were in the paint with the culture of patriarchy is written under the theme "Influence of Ideology Patriarchate and the Women's Keberperanana Flores on the Local Cultural Preservation". The life of the people of Flores has been well-established and strict in patriarchal culture since the time of the World War. In the course of time it cannot be denied that the way of viewing women and their involvement has certainly undergone some changes. Nevertheless, still needed an affirmation by deepening and cultural interpretation from time to time. The wr
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Weber, Nora. "Feminism, Patriarchy, Nationalism, and Women in Fin-de-Siècle Slovakia." Nationalities Papers 25, no. 1 (1997): 35–65. http://dx.doi.org/10.1080/00905999708408489.

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The association of nationalist consciousness and feminist ideology in Slovakia in the late nineteenth century was a protracted and uneven process. This conclusion rests upon the results of this study which examines the feminist and nationalist views of Slovak women intelligentsia who were at the forefront of Slovak nationalist efforts. It explores responses of leading Slovak women to the following issues of nationalist concern: traditional Slovak patriarchy, women's education, and Western feminism. It demonstrates that in Slovakia, gender was not the primary factor determining women's loyaltie
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Elfi, Elfi, Indrawan Indrawan, Patricia Patricia, and Ade Andriani Renouw. "A CHRISTIAN FEMALE LEADERSHIP FRAMEWORK: AN INSIGHT FROM CHRISTIAN HIGHER EDUCATION IN INDONESIA." Polyglot: Jurnal Ilmiah 19, no. 2 (2023): 104. http://dx.doi.org/10.19166/pji.v19i2.6120.

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<p><strong>Abstract</strong></p><p>There are only a few Christian- and Catholic-based universities in Indonesia that have females at the highest leadership. This may seem to be promoting the patriarchy concept as allegedly endorsed by Christianity, that woman was created to be a helper to man and because of that, woman is inferior to man. However, the Bible also mentions several female leaders and defends the inclusive culture where men and women are working together for God’ Kingdom. It is reflected by the many women at the middle management level in Christian hi
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Neal, Diana. "Out of the Uterus of the Father: A Study in Patriarchy and the Symbolization of Christian Theology." Feminist Theology 5, no. 13 (1996): 8–30. http://dx.doi.org/10.1177/096673509600001302.

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Chakraborty, Titas. "The Household Workers of the East India Company Ports of Pre-Colonial Bengal." International Review of Social History 64, S27 (2019): 71–93. http://dx.doi.org/10.1017/s0020859019000038.

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AbstractThis article examines the various experiences of slavery and freedom of female household workers in the Dutch and English East India Company (VOC and EIC, respectively) ports in Bengal in the early eighteenth century. Enslaved household workers in Bengal came from various Asian societies dotting the Indian Ocean littoral. Once manumitted, they entered the fold of the free Christian or Portuguese communities of the settlements. The most common, if not the only, occupation of the women of these communities was household or caregiving labour. The patriarchy of the settlements was defined
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Mate, Rekopantswe. "Wombs As God's Laboratories: Pentecostal Discourses of Femininity in Zimbabwe." Africa 72, no. 4 (2002): 549–68. http://dx.doi.org/10.3366/afr.2002.72.4.549.

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AbstractStudies of born-again Churches in Africa generally conclude that they help members embrace modernity. Their teachings provide the ideological bases for members to embrace changing material realities. Such studies are rather silent on the demands of this ideological frame on women and men. This article looks at two Zimbabwean women's organisations, Gracious Woman and Precious Stones, affiliated to Zimbabwe Assemblies of God in Africa and Family of God respectively. Using ethnographic methods, it argues that such organisations teach women domesticity and romanticise female subordination
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Na, Zeng. "Deconstrution Of Dichotomies In Toni Morrison’s Paradise." International Journal for Innovation Education and Research 3, no. 7 (2015): 145–49. http://dx.doi.org/10.31686/ijier.vol3.iss7.404.

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In her 1998 novel Paradise, Morrison plays with her reader’s desire in terms of gender, race and religion where binary oppositions can be easily constructed in the process of reading. However, as this paper seeks to prove, all these dichotomies are ostensible and false. It is not Morrison’s intention to construct a disparate paradise as opposed to all-black patriarchy Ruby with its rigid Christian religion. It is Morrison’s intention to invite the readers into the program of deconstructing the dangers of this utopian desire. As the present paper finds out what Morrison really endeavors to crit
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Van Klinken, Adriaan S. "Male Headship as Male Agency: An Alternative Understanding of a ‘Patriarchal’ African Pentecostal Discourse on Masculinity." Religion and Gender 1, no. 1 (2011): 104–24. http://dx.doi.org/10.1163/18785417-00101006.

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In some Christian circles in Africa, male headship is a defining notion of masculinity. The central question in this article is how discourses on masculinity that affirm male headship can be understood. A review of recent scholarship on masculinities and religion shows that male headship is often interpreted in terms of male dominance. However, a case study of sermons in a Zambian Pentecostal church shows that discourse on male headship can be far more complex and can even contribute to a transformation of masculinities. The main argument is that a monolithic concept of patriarchy hinders a nu
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Polyvyannyy, Dmitry I. "Institutions, Hierarchy, and the Flock of the Orthodox Church in the Balkans in the 1600s and 1700s as Shown by New Documents from the Ottoman Archive in Istanbul." Slovene 9, no. 2 (2020): 461–74. http://dx.doi.org/10.31168/2305-6754.2020.9.2.17.

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[Rev. of: Mutafova Krasimira, Kalitsin Maria, Andreev Stefan, The Orthodox Structures in the Balkans during the 17th–18th Century according to Documents from the Ottoman Archives in Istanbul, Veliko Tarnovo: Abagar, 2019. 672 p.] More than two hundred documents from the “Bishops’ files” (Piskopos Kalemi) Collection at Istanbul Ottoman Archives at the Chancellery of the Prime Minister of the Turkish Republic (Başbakanlık Osmanlı Arşivleri), recently published for the first time by Bulgarian scholars of Ottoman Studies Krassimira Mutafova, Maria Kalitsin and Stefan Andreev, reveal multifaceted p
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Van Schalkwyk, Annalet. "Heretic But Faithful: the Reclamation of the Body as Sacred in Christian Feminist Theology." Religion and Theology 9, no. 1-2 (2002): 135–61. http://dx.doi.org/10.1163/157430102x00089.

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AbstractThis article investigates the history of Christian patriarchy, misogyny and devaluation of the body, and the response of the feminist theological movement to this history; namely to reclaim the (female) body as sacred. It uses a metaphorical method to rediscover the goddess traditions as one of the main sources for such are-appraisal of the body as sacred. This is done because, in these ancient traditions, the female (and male) body was regarded as sacred, powerful and fruitful and the sexuality of the human body was accepted fully. The author then continues to investigate how three co
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Dearborn, Kerry. "The crucified Christ as the motherly God: the theology of Julian of Norwich." Scottish Journal of Theology 55, no. 3 (2002): 283–302. http://dx.doi.org/10.1017/s0036930602000327.

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Is there valid justification for affirming the motherliness of God while holding fast to the cross and to the Judeo-Christian heritage? Some feminists view the God of Abraham and Jesus as so closely linked with patriarchy and abuse that they reject this God as hopelessly male. Other theologians adhere to an exclusive emphasis on God as Father, and regard motherly appellations of God as distortions of biblical faith. Can the crucifixion and the atonement be seen in terms that are affirming of that which is female, yet remain grounded in the biblical texts and traditions? This article focuses on
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Stefaniw, Blossom. "Feminist Historiography and Uses of the Past." Studies in Late Antiquity 4, no. 3 (2020): 260–83. http://dx.doi.org/10.1525/sla.2020.4.3.260.

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Two recently-published works involved in the representation of women in the Christian past show two contemporary but divergent historiographic modes. The following essay examines each study within a larger frame of inquiry as to how patriarchy continues to shape both the institutional and embodied orders within which feminist historiography of early Christianity and Late Antiquity takes place. Using Critical Race Theory as the best available perspective from which to engage with systems of oppression, I articulate certain revisions which should be made to current efforts towards equality and c
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McDonald, Emma. "Finding the Maternal Divine in Contextual Realities of Motherhood." Journal of Feminist Studies in Religion 39, no. 2 (2023): 21–38. http://dx.doi.org/10.2979/jfs.2023.a908293.

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Abstract: The predominance of patriarchy in Christian communities has supported paternal metaphors over maternal analogues for describing God's action in the world. Feminist theologians have long advocated for the inclusion of women's experiences in God-talk, but navigating how to incorporate maternal imagery for the divine presents numerous pitfalls. This article draws on an expansive definition of motherhood that includes varied social and biological constructions of motherhood to illuminate how experiences of reproductive loss, transgender pregnancy, spiritual motherhood, and maternal grief
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McDonald, Emma. "Finding the Maternal Divine in Contextual Realities of Motherhood." Journal of Feminist Studies in Religion 39, no. 2 (2023): 21–38. http://dx.doi.org/10.2979/jfemistudreli.39.2.03.

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Abstract: The predominance of patriarchy in Christian communities has supported paternal metaphors over maternal analogues for describing God's action in the world. Feminist theologians have long advocated for the inclusion of women's experiences in God-talk, but navigating how to incorporate maternal imagery for the divine presents numerous pitfalls. This article draws on an expansive definition of motherhood that includes varied social and biological constructions of motherhood to illuminate how experiences of reproductive loss, transgender pregnancy, spiritual motherhood, and maternal grief
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Michael, Matthew. "Patriarchal ethics and narrative representation: Ethics, values and morality of the biblical narrator in the Jacob’s story." STJ | Stellenbosch Theological Journal 2, no. 1 (2016): 261. http://dx.doi.org/10.17570/stj.2016.v2n1.a13.

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The patriarch narratives have continually become stories of ethical embarrassment to the modern readers because of the participation and support of the patriarchs for unethical practices which directly undermine the conception of these patriarchs as paragon of virtues and faith by later religious traditions. Implicated in the representations of the patriarchs are God and the narrator who largely distanced themselves, and also directly refused to make explicit moral condemnation of this unethical behaviour. Significantly, Yahweh persistently promises unconditional blessings and protections to t
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Pavlov, Volodymyr. "Biblical motives in the modern Ukrainian literature." Synopsis: Text Context Media 29, no. 1 (2023): 8–13. http://dx.doi.org/10.28925/2311-259x.2023.1.2.

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The subject of the study is the representation of Christian vision in the Ukrainian literature of independence. The problem is considered in the dichotomy of conservative Christian views against multicultural and atheistic education. The purpose of this study is to discuss theses in T. Trokhymenko’s 2022 article ‘The modern Ukrainian Literature and Christianity’, published in the journal ‘Patriarchy: the Uniate analytical periodical’. The structural elements of the work repeat the confutable source. The author uses the methods of slow reading, componential analysis, as well as typological and
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B., Mary Stella Ran, and Poli Reddy R. "OJEBETA “THE SELF AWAKENED” IN BUCHI EMECHETA’S THE SLAVE GIRL." International Journal of Research -GRANTHAALAYAH 6, no. 10 (2018): 95–99. http://dx.doi.org/10.29121/granthaalayah.v6.i10.2018.1166.

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The novel “The Slave Girl” by Buchi Emecheta exposes the plights of African women and portrayal of their struggle as slaves and ultimately how they come up the problem and becomes a self-awakened. In this paper, one can see Ojebeta starting her life as a slave and finally becomes an owner of a house by passing so many phases of life as a slave. In the beginning, she is sold into domestic slavery by her own brother. She has become the victim to her brother’s traits. She has become a scapegoat to the plans of African patriarchy. The intention of Buchi Emecheta is to recreate the image of women t
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Sanni, Samira, Samuel Adu-gyamfi, Abass Mohammed, Henry Tettey Yartey, and Kwasi Amakye-boateng. "Feminism in Islam: A Study of the Obstacles of Muslim Women Political Participation in Ghana." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 4 (2021): 121–40. http://dx.doi.org/10.31920/2634-3622/2021/v10n4a6.

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Religion plays an important role in the lives of individuals. It most especially highlights the dictates of the good and bad for people through its scriptures. In some societies, religion is infused into their cultures, making it difficult for the people to determine the difference. Ghana is known for its religious tolerance and also its belief in patriarchy among others. The country has a majority of about 70% citizens in the Christian faith, 17% in the Islamic faith and the remaining is shared between others which may include the traditional belief systems. This article seeks to highlight th
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Wilhelmsen, Fredrik. "‘The Wife Would Put on a Nice Suit, Hat, and Possibly Gloves’: The Misogynistic Identity Politics of Anders Behring Breivik." Fascism 10, no. 1 (2021): 108–33. http://dx.doi.org/10.1163/22116257-10010003.

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Abstract By analysing the anti-feminist and misogynistic narratives in Anders Behring Breivik’s compendium 2083: A European Declaration of Independence, this article argues that Breivik’s counterjihadist worldview can be located both as a permutation of ‘generic fascism’ and as a form of nonegalitarian ‘identity politics’. First, the article reframes and reformulates Nancy Fraser’s concept of identity politics, as it sets Breivik’s ideology in relation to her theory of a ‘politics of recognition’, arguing that her theories – originally developed to analyse left-wing politics – can be used to i
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Nicol, Donald M. "The Byzantine view of Papal Sovereignty." Studies in Church History. Subsidia 9 (1991): 173–85. http://dx.doi.org/10.1017/s0143045900001939.

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THE idea of papal sovereignty was foreign to the Byzantines. They had trouble enough trying to understand the Western interpretation of papal primacy. Papal ‘sovereignty’ was beyond them, unintelligible, unreasonable, and unhistorical. It is true that the East Roman Christians, whom for convenience we call Byzantines, did not all live in one generation. Their cultural and political roots were in Constantinople, the ancient Byzantium; and their empire endured in one form or another for 1,100 years, from the fourth to the fifteenth centuries. In so long a span their ideas naturally evolved and c
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Thomson, Andrew. "Right hand up, left hand down: The New Satanists of rock n’ roll, evil and the underground war on the abject." Metal Music Studies 7, no. 1 (2021): 43–60. http://dx.doi.org/10.1386/mms_00031_1.

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Satan has long served as the ultimate evil, the world’s primary scapegoat. The Devil’s role in music, especially extreme music and heavy metal, has been to shock, terrify and enrage. But what if the imagery and ideology of Satan is used to combat an immoral societal evil? Is it then possible that the radical evil could itself become a force for good? This article intends to examine the music and philosophy of three modern bands, dubbed The New Satanists: Ghost, Twin Temple and Zeal & Ardor. Each band uses varying degrees of satanic influence to raise awareness of their perceived objectiona
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Hódosy, Annamária. "Aronofsky’s Two Visions of the Ecological Fall." Hungarian Journal of English and American Studies 29, no. 1 (2023): 78–102. http://dx.doi.org/10.30608/hjeas/2023/29/1/5.

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Abstract The unfolding ecological crisis is often blamed on an excerpt from the bible, according to which humans should “[b]e fruitful and increase in number; fill the earth and subdue it” (Gen 1:28). This command is repeatedly contrasted with another, saying that “[t]he LORD God took the man and put him in the Garden of Eden to work it and take care of it” (Gen 2:15). Could the current climate change have been avoided if the “second” command had carried more weight? Darren Aronofsky directed two films that deal with this question. In Noah (2014), it is the “second,” “eco-friendly” command tha
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Grayson, Deborah, and Tamanda Walker. "Religion, the secular and the left." Soundings 73, no. 73 (2019): 54–72. http://dx.doi.org/10.3898/soun.73.05.2019.

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This article outlines four common ways that religion and faith are managed within left-wing organising. The first (indifference) sees 'religion' and 'faith' as a set of traditional practices that will naturally disappear as modernity prevails. The second (hostility) sees religion in terms of oppressive institutions which need to be excised from public life. The third (limited welcome) takes religion as a racial category, highlighting links between Christian-Secular supremacy and colonial domination, but does not engage with religious content. The fourth (incorporation) recognises that spiritua
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Sofyan, M. Ali, and Ahmad Kharis. "INDEPENDENT WOMEN FARMERS BETWEEN MINORITIES AND THE POWER OF WOMEN BY FARMER WOMEN GROUP." Marwah: Jurnal Perempuan, Agama dan Jender 21, no. 2 (2022): 63. http://dx.doi.org/10.24014/marwah.v21i2.13191.

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AbstractThe relationship between men and women is dominated by men. Likewise in village society, in all spaces women become the second class. This paper describes group activities to resist the concept that has been perpetuated as a concrete manifestation of the ideology of feminism. This activity is carried out by the Women Farmers Group (KWT Karya Tani), which is located in Pengalusan Village, Mrebet District, Purbalingga Regency, Central Java. The study approach uses qualitative (ethnography) because it is more to do a more comprehensive study. KWT Karya Tani's agricultural products are sev
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Snyder, Julia. "Prooftexting from Other People’s Scriptures? “Prophets and Patriarchs” in Acts of Philip 5–7." Harvard Theological Review 116, no. 1 (2023): 66–90. http://dx.doi.org/10.1017/s0017816023000044.

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AbstractWhat role has the “Old Testament” played in the self-understanding of Christians over the centuries, and what can we learn from the fact that Israel’s scriptures are often cited in early Christian texts? Using the Acts of Philip as a case study, this article argues that we should not assume all early Christian writers thought of these as “my own scriptures.” When we encounter citations from Israel’s scriptures in Christian texts, a variety of interpretive options should be considered, including the possibility that some writers saw Israel’s scriptures as “other people’s scriptures, not
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Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885–1917." Religion and American Culture: A Journal of Interpretation 17, no. 1 (2007): 95–126. http://dx.doi.org/10.1525/rac.2007.17.1.95.

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AbstractThis article seeks to draw attention to an often overlooked aspect of the social gospel. Rather than explaining social gospelers as theological liberals who took an interest in social problems, as many historians have done, this essay argues that they were possessed of a unique theology, one which welded evangelical ideas of conversion and experiential Christianity with liberal postmillennial hopes. Their devotion to combating social ills should be understood, therefore, not solely as a secular commitment to social justice or a nebulous allegiance to Christian charity but also as a the
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Moko, Catur Widiat. "Eksistensi Gender Ditinjau Dari Sudut Pandang Al-Kitab (Studi Terhadap Agama Katolik)." Jurnal Intelektualita: Keislaman, Sosial dan Sains 7, no. 1 (2018): 21–30. http://dx.doi.org/10.19109/intelektualita.v7i1.2337.

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Gender is always being connected with equality and discrimination. Gender equality is about a balancing, harmony, and role equality and also a responsible among men and women. There are equality and also equity in having some rights, opportunities, cooperation, and relations among men and women. On the other hand, gender discrimination is a behaviour that tries to avoid, burden the equality of gender. This behaviour can cause an avoidance of the human right and the equality among men and women in many aspects, such as politics, economy, and socio-culture. Bible is the main source of every rule
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