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1
Hatina, Meir. "WHERE EAST MEETS WEST: SUFISM, CULTURAL RAPPROCHEMENT, AND POLITICS." International Journal of Middle East Studies 39, no. 3 (August 2007): 409a. http://dx.doi.org/10.1017/s0020743807070936.
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This paper traces the significant role of Sufism in promoting Muslim—Christian dialogue at a time of growing friction and colonial encroachment. The widening gap in power and wealth between the Western and Muslim world from the 19th century onward heightened cultural animosity between the two but also evoked ecumenical efforts to diffuse this contention. One such effort was Islamic modernism, which promoted a liberal interpretation of scripture and advocated the establishment of an inclusive polity that would encompass women and religious minorities. Islamic modernism gained considerable attention in the research literature. By contrast, another important ecumenical discourse, based on Sufism, which emerged in the early 20th century and was joined by Muslims and European Christians alike, has remained largely unexplored in the literature. Cairo, Rome, and Paris constituted the geographical points of convergence of this discourse; the Sufi teachings of Ibn al-ءArabi (d. 1240) provided its ideological core. Most participants sought to position Sufi values as a cultural bridge between East and West, although political considerations were also involved. This paper shows that far from being anachronistic or detached from reality, as some of its vociferous critics charged, Sufism remained a vital tradition well into modern times. Moreover, it engendered a lively debate within Western intellectual circles over the role of spirituality in modern life.
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Lakowski, Romuald Ian. "Thomas More and the East: Ethiopia, India and The Land of Prester John." Moreana 46 (Number 177-, no. 2-3 (December 2009): 181–97. http://dx.doi.org/10.3366/more.2009.46.2-3.10.
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More makes many references to the “Orient” in his writings. A consistent view of More’s “Orientalism”, which reveals a strong interest in the existence of Eastern Christians, can be obtained from examining the evidence of scattered references to “the East” in More’s Collected Works (mostly written after Utopia), particularly to “Ethiopia”, the “Men of Inde” and the “Land of Prester John”. These references indicate that even almost twenty years after Utopia was published, More was still referring to the Orient in essentially medieval terms: that far from being an exception, More’s geographical world view was essentially similar to that of his more educated contemporaries, and that the discovery of the America had only a very “blunted impact” on More’s geographical understanding. Further evidence of the More Circle’s interest in Eastern Christians is provided by John More’s 1533 Preface to his translation of Damião de Góis’s Legacy of Prester John.
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Márquez-Villanueva, Francisco. "Ways and Means of Science in Medieval Spain." European Review 16, no. 2 (May 2008): 145–57. http://dx.doi.org/10.1017/s1062798708000173.
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The concept of tolerance initially advanced by the Arabs in both the East and the Iberian peninsula, an ideal later continued at the time of the Reconquest by Spanish Christians, was the key to the transmission of Greek science to the West. This paper examines the far-reaching and peculiar ways in which both Christians and Muslims fostered on Spanish soil a thriving intellectual life in the low Middle Ages. Particular attention is given to the rich personality and precociously modern achievements of King Alfonso X, with his vast project of cultural empowerment on behalf of his subjects.
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Quer, Giovanni Matteo. "Israel and Zionism in the Eyes of Palestinian Christian Theologians." Religions 10, no. 8 (August 19, 2019): 487. http://dx.doi.org/10.3390/rel10080487.
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Christian activism in the Arab–Israeli conflict and theological reflections on the Middle East have evolved around Palestinian liberation theology as a theological–political doctrine that scrutinizes Zionism, the existence of Israel and its policies, developing a biblical hermeneutics that reverses the biblical narrative, in order to portray Israel as a wicked regime that operates in the name of a fallacious primitive god and that uses false interpretations of the scriptures. This article analyzes the theological political–theological views applied to the Arab–Israeli conflict developed by Geries Khoury, Naim Ateek, and Mitri Raheb—three influential authors and activists in different Christians denominations. Besides opposing Zionism and providing arguments for the boycott of Israel, such conceptualizations go far beyond the conflict, providing theological grounds for the denial of Jewish statehood echoing old anti-Jewish accusations.
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Ghobrial, John-Paul A. "MIGRATION FROM WITHIN AND WITHOUT: IN THE FOOTSTEPS OF EASTERN CHRISTIANS IN THE EARLY MODERN WORLD." Transactions of the Royal Historical Society 27 (November 1, 2017): 153–73. http://dx.doi.org/10.1017/s008044011700007x.
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ABSTRACTFrom Lebanese politicians in Argentina to Iraqi immigrants in Sweden, Middle Eastern Christians can be found today scattered across the entire world. Too often, however, this global migration has been seen purely as a modern development, one arising from contemporary political and religious tensions in the Middle East. In fact, this type of mobility had earlier manifestations in the early modern period. From the sixteenth century onwards, Christians from the Ottoman Empire set out for distant worlds and foreign lands, travelling as far as Europe, India, Russia and even the Americas and leaving traces of themselves in countless European and Middle Eastern archives, chanceries and libraries. This paper lays out a framework for understanding movement in the early modern world in a way that pays as much attention to how migrants understood their own travels as to contemporary European ideas about Eastern Christian mobility. Focusing on the intersection of two traditions of sources, I explore here how European and Eastern Christian perspectives about migration drew from one another, reinforcing and feeding on each other in powerful, mutually constitutive ways. In doing so, this paper seeks to make a contribution to our understanding of the everyday experience of circulation and mobility in the early modern world.
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Rohdewald, Stefan. "A Muslim Holy Man to Convert Christians in a Transottoman Setting: Approaches to Sarı Saltuk from the Late Middle Ages to the Present." Entangled Religions 9 (April 30, 2019): 57–78. http://dx.doi.org/10.46586/er.v9.2019.57-78.
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Interpretations of texts on Sarı Saltuk may serve as a central example of the entanglement of Muslim and Christian contexts in (south-)eastern Europe and the Near East. Analyzing the fifteenth-century Saltuk-nâme and reports by Evliya Çelebi from the seventeenth century, a wide extension of the area concerned, as far as Poland-Lithuania, Muscovy and Sweden, can be observed. With the change of the contents of reports from the nineteenth and twentieth centuries, an increasing interest in Christians participating in the veneration of sites connected to Sarı Saltuk can be remarked. Yet descriptions of a veneration of Sarı S altuk in a non-Muslim setting r emain firmly embedded in Christian contexts, complicating a transreligious interpretation of them. In today’s Turkish perspective, though, Sarı Saltuk is no longer contextualized in a manner encompassing Russia and Poland, too, but much more in a context focusing on and affirming national Turkish Anatolian or nationalized post-Ottoman contents in the Balkans.
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Buyanov, Dmitry E. "SPIRITUAL CHRISTIANS IN SIBERIA AND IN THE FAR EAST OF RUSSIA (SECOND HALF OF THE 19TH – EARLY 20TH CENTURIES)." Vestnik Tomskogo gosudarstvennogo universiteta, no. 418 (May 1, 2017): 62–70. http://dx.doi.org/10.17223/15617793/418/8.
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Blomberg, Catharina. "Jammaboos and Mecanical Apples: Religion and Daily Life in Olof Eriksson Willman's Travel Diary from Japan 1651–1652." Itinerario 22, no. 2 (July 1998): 85–102. http://dx.doi.org/10.1017/s0165115300011955.
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‘Then Mr Johannes Bouchelioen said to me: “Willman, You have wished to travel this far, but here we must now turn back, for no Dutchman, Spaniard, Portuguese or Englishman has ever come any further”. I was fully satisfied with this, and wrote my Name at the top of the Wall in the Cottage, where some Names of Christians were already written. Jedo in Japan lies about 4,800 Miles from Stockholm.’ These words concluded Willman's report of his stay in Edo, but already in the opening sentence of the account of his travels the author had stated that his journey to the Far East was undertaken because of ‘an exceptional Longing and Desire to view foreign Parts by Means of Travel, for which I also had Permission from my Parents.’
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HORRELL, DAVID G. "Domestic Space and Christian Meetings at Corinth: Imagining New Contexts and the Buildings East of the Theatre." New Testament Studies 50, no. 3 (July 2004): 349–69. http://dx.doi.org/10.1017/s0028688504000207.
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Most scholars who have tried to understand the divisions that arose at the Lord's Supper in Corinth in the light of their concrete domestic setting have done so with regard to the physical structure of the Roman villa, with its triclinium, atrium, etc., often following the work of Jerome Murphy-O'Connor. However, there are a number of reasons, related both to the nature of the archaeological evidence and to the likely socio-economic level of the Corinthian Christians, why such a setting is far less plausible than is generally thought. Certainly, other possible kinds of domestic space should also be carefully considered. The excavations east of the theatre at Corinth carried out during the 1980s provide just one case study of a different kind of domestic space, which, it is argued, offers a more plausible background.
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Stroumsa, Guy G. "From Qumran to Qur’ān: the Religious Worlds of Ancient Christianity." Studies in Church History 51 (2015): 1–13. http://dx.doi.org/10.1017/s0424208400050075.
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This essay seeks to present, in a nutshell, a number of reflections on the long trajectory of ancient Christianity, particularly in the East, from its beginnings until the coming of Islam. As is well known, the Islamic conquests transformed the Christian self-understanding in the East, on both sides of the border between Byzantium and the Caliphate. In the West, too, the consciousness of the new, powerful challenge to the Christian empire was never very far away. Hence the advent of Islam constitutes the first real challenge to the belief in the ecumenical destiny of Christianity.
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Yung-Ho, Ts'ao. "Taiwan as an Entrepôt in East Asia in the Seventeenth Century." Itinerario 21, no. 3 (November 1997): 94–114. http://dx.doi.org/10.1017/s0165115300015242.
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Taiwan is strategically situated within East Asia, but little is known of it until the sixteenth century. The Chinese spread far and wide throughout Asia even before the Christian era, but allowed this large and fertile island lying so close to the Mainland to remain in relative obscurity until the middle of the Ming dynasty (1368–1644). The cause of this isolation is that Taiwan had no large quantities of marketable products to attract traders and that the island still lay outside the network of Asian trade routes of the time.
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Fedirko, Oksana P., and Svetlana M. Dudarenok. "Social service of non-Orthodox Christian religious organizations of the Far East in the 1990 s.." Historical and social-educational ideas 12, no. 6 (December 29, 2020): 61–71. http://dx.doi.org/10.17748/2075-9908-2020-12-6-61-71.
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Incontrol. At present, the formation of a model of social partnership between the state and religious associations to help the most vulnerable segments of the Russian population is of particular importance. The study of the activities of non-Orthodox Christian organizations allows us to take into account historical experience for the development of optimal forms and methods of work not only religious, but also public associations in the social sphere. The methodology chosen by the authors for this study includes a comparative analysis that highlights the most significant problems in each of the studied aspects of the activi-ties of non-Orthodox Christian organizations in the Far East of Russia, as well as an ap-peal to qualitative (rather than quantitative) methods of study with a corresponding dynamic approach to the description of the subject. As a result of the study, forms of social assistance, groups of the population to which it was directed and the peculiarities of its organization by religious associations of the region are allocated. It has been proven that the social service of non-Orthodox Christian organizations was missionary in nature. It is emphasized that the authorities considered religious education as equal partners in solving social problems in the subjects of the Far East. There is considerable assistance from foreign missionaries in implementing social programs.
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SARABIEV, A. V. "“Oriental” Churches of Levant and Mesopotamia in Continuing Social Fragmentation." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 150–68. http://dx.doi.org/10.23932/2542-0240-2018-11-4-150-168.
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In the present difficult circumstances in the Middle East, the position of the so-called Oriental Churches, which is united by the similarity of the liturgical language, the language of the patristic and historical heritage – Syriac, is indicative. The pre-Chalcedon faith confession of these Christians and their special Eastern church rites, despite the separation of the Uniate Catholic communities, gave them an identity that persists to this day. The fate of these ancient autochthonous Christian communities was formed not only in conditions of an alien and heterodox environment, but also in isolation, and even confrontation with the main branches of Christianity. Now, serious efforts are being made by them in the mainstream of the activities of world supra-church structures, primarily the World Council of Churches. A characteristic feature of these communities are relatively prosperous diasporal communities, which far exceed the number of co-religionists in their historical homeland, and therefore, an important part of the ministry of their church hierarchy has become diverse contacts with foreign dioceses. Moreover, against the backdrop of the rise of the national aspirations of the Kurds – their neighbors in the territories of historical settlement – the national argument often referring to the Aramaic or Assyrian origin is often used. The vulnerable position of the flock of these ancient but few communities in the Middle East forces them to seek material, and sometimes even political, support abroad. Russia is still using the resource of only inter-church relations, which once showed its inadequacy, but at the same time the development of cultural ties with these communities in their homeland, the financial recharge of these projects on a secular basis could also contribute to strengthening our country’s image in the Middle East. The implementation of cultural, scientific and educational initiatives to support “Oriental” communities could become additional direction for Russia’s fruitful participation in the fate of the region, could prevent fragmentation of the Middle Eastern societies, to improve the situation of these communities and to normalize interfaith relations in general.
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Wade, Janet. "The eternal spirit of Thalassa: The transmission of classical maritime symbolism into byzantine cultural identity." Journal of the Australian Early Medieval Association 14 (2018): 51–69. http://dx.doi.org/10.35253/jaema.2018.1.4.
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In antiquity, the sea held an important place in the hearts and minds of those living in the Mediterranean region, and maritime motifs were popular across a range of literary and artistic genres. Classical maritime imagery was transmitted almost seamlessly into early medieval and Byzantine cultural identity, despite its overt polytheistic connotations. Mosaics depicting maritime deities and mythological seafaring scenes were installed in private residences and Christian churches. Poets wrote of Fortune steering the ship of life and orators spoke of leaders at the helm of their state. Didactic and ecclesiastical texts taught of the corrupting nature of merchants and the sea, and compared the trials and tribulations of everyday life and faith with storms and squalls. The Christian church also became viewed as a ship or safe harbour. Seafaring imagery was regularly imbued with both traditional and contemporary religious, political, and cultural relevance. This paper argues that the ongoing popularity of maritime symbolism was not only a throwback to classical times or because seafaring themes had a greater relevance to Christians than non-Christians. Thalassa (the Sea) had always been important in Greek and Roman thought, and she acquired a more tangible and pervasive presence in the lives of those in the late antique Roman East. Unlike Rome, the eastern capital at Constantinople was itself a great maritime entrepot. The maritime cultural milieu that dominated coastal Mediterranean regions played an influential role in the city and its far-reaching empire. Constantinople sat at the centre of a vast network of seaports and was a major hub of Roman culture and communication. With the city's foundation, classical maritime imagery acquired a contemporary cultural and political relevance; even as the Graeco-Roman world slowly evolved into a Christian one.
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Shuriye, Abdi O., and Mosud T. Ajala. "The Future of Statehood in East Africa." Journal of Sustainable Development 9, no. 2 (March 30, 2016): 221. http://dx.doi.org/10.5539/jsd.v9n2p221.
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<p>With the deterioration of political and security situations in Somalia and Kenya’s involvement in the war against al-shabaab as well as its political miscalculation and the lack of exit plan, add to this, the fading democratic conditions in Eritrea, accompanied by the political uncertainties in Ethiopia, since the demise Meles Zenawi Asres and the extermination of the opponents, as shown in last general election, as well as the one-man-show political scenario in Uganda and the likely disintegration of Tanzania into Zanzibar and Tanganyika, indicated by the ongoing elections; the political future of East African governments is predictably taking erroneous turns. It seems therefore, God forbids, there is a political catastrophe in the making as far as the state as an authoritative institution is concerned in East Africa.<br />One observes that the social fabric of these states, take Kenya, which used to be a solid in its social and political values, as an example, is drastically changing into a pattern-of-Somali-like tribal syndrome. The expiration of the government institutions, civil societies, law and order in Eritrea, the austere political future of Djibouti, the irrepressible and incurable wounds of Burundi and Rwanda are shrilling pointers of such fear.<br />Not to forget, the strained Muslim-Christian relations, which is now deeply rooted in these communities and states, the thick-headedness of most East Africa’s political leaders and the rapid increase of the youth population as well as the proxy war in business between China and the West on the region. These factors are the core indicators of the future of state and strong government in East Africa. The study covers several nations in East Africa including Burundi, Djibouti, Eritrea, Ethiopia, Kenya, Rwanda, Somalia, Tanzania, and Uganda.</p>
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Smirnova, Irina. "Metropolitan Philaret (Drozdov) and Russian Сhurch Policy in the Holy Land in the 1850s–1860s." Przegląd Wschodnioeuropejski 10, no. 2 (May 1, 2020): 25–33. http://dx.doi.org/10.31648/pw.5459.
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The issues raised in the article refer to the problems of Church diplomacy of Russia and other great powers in the Middle East in the 1850–1860’s when Russian diplomacy, both secular and church, faced the task of developing new approaches, first of all, in shaping the sphere of Russian interests in the Middle and Far East. Church policy of Russia in the Christian East in the 1850s–1860s is observed through the prism of the position of the Metropolitan of Moscow Filaret (Drozdov, 1782–1867), an outstanding church figure whose position determined the development of Russian church presence abroad not only in the Holy Land, but also in China and North America. The role of Metropolitan Filaret is presented in the forefront of such issues as the development of inter-church relations between the Russian Church with the Patriarchates of the East, the formation of the concept of Russian-Greek, Russian-Arab and Russian-Slavic relations, the interaction and contradictions of the Russian Ecclesiastical Mission and the Russian consulate in Jerusalem.
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Choi, Yoojung. "“Between Japan and California”: Imaginative Pacific Geography and East Asian Culture in Penelope Aubin’s The Noble Slaves." Eighteenth-Century Fiction 34, no. 1 (September 1, 2021): 33–60. http://dx.doi.org/10.3138/ecf.34.1.33.
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Penelope Aubin’s mixed-up representation of Japan and the Pacific in The Noble Slaves (1722) has long been considered as an indication of the author’s insufficient geographical knowledge. In this essay, I reassess the East Asian setting of The Noble Slaves in the context of eighteenth-century geographical discourses. By examining Herman Moll’s maps as possible source materials, I argue that Aubin’s imaginative geography reflects not her personal ignorance but the limitations and uncertainties of contemporary cartographical knowledge about the North Pacific. Aubin uses the speculative nature of early Enlightenment geographical discourses for a narrative experiment and reimagining of East Asia. Aubin’s unique representation of East Asian cultures, such as Japanese Christian “Indians” and the ancient pagan temple, hinges on the emotions of wonder and curiosity, which can be read as a criticism of Robinson Crusoe’s hostile attitude toward the Far East in Daniel Defoe’s The Farther Adventures of Robinson Crusoe (1719). This essay ultimately situates Aubin as a significant participant in early eighteenth-century knowledge production about the world.
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Lu, Di. "‘Homoeopathy flourishes in the far East’: A forgotten history of homeopathy in late nineteenth-century China." Notes and Records: the Royal Society Journal of the History of Science 73, no. 3 (September 19, 2018): 329–51. http://dx.doi.org/10.1098/rsnr.2018.0041.
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Homeopathy and its transnational transmission have received significant attention from historians of medicine. But the emergence of homeopathy in modern Chinese society has remained little explored. This article identifies the homeopathic practitioners arriving in nineteenth-century China, and then explores their origins, efforts and sense of professional identity in a transnational context. The history of homeopathy in China is found to begin in the late nineteenth century, during which the growth of the Christian missionary enterprise promoted the arrival of sporadic Euro-American homeopathic practitioners, also missionaries, in coastal regions of China. Almost all of them received professional training in American homeopathic medical institutions; and most of them were females, providing additional opportunities for local women patients to receive treatment. The practitioners recognized homeopathy and their collective homeopathic identity, but their healing services were not necessarily essentially homeopathic. Homeopathy that they learnt also evolved and transacted with exotic knowledge during its globalization. Under the influence of homeopathy, some Euro-Americans claimed to have discovered homeopathic elements in Chinese medical ideas and practice. The early history of homeopathy explored in this article helps deconstruct the popular imagination of a coherent ‘Western medicine’ in modern China.
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Stuart, John. "Empire, Mission, Ecumenism, and Human Rights: “Religious Liberty” in Egypt, 1919–1956." Church History 83, no. 1 (March 2014): 110–34. http://dx.doi.org/10.1017/s0009640713001698.
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Historians identify many connections between human rights and religion, including the influence of religious organizations on the Universal Declaration of Human Rights. The Protestant ecumenical movement and American Protestantism played important roles in this regard. Historical analysis has so far taken insufficient account of another contemporaneous phenomenon important in terms both of religion and of rights—the British Empire. Its authorities typically offered a “fair field” to Christian missionaries irrespective of their nationality or denomination. They might also offer protection to religious minorities. In Egypt the situation was complicated. An Islamic country and a vital part of Britain's “informal” empire in the Middle East, Egypt was also an important area of missionary activity. To Egyptian government and British imperial representatives alike missionaries asserted their right and that of Christian converts to “religious liberty.” Focusing in part on Anglican mission in Egypt, this article examines the complex interplay of empire and Anglo-American ecumenism in missionary assertion of religious freedom. It also shows how imperialism and debates about “religious liberty” in Egypt and the Middle East influenced both “universal” and Egyptian national ideas about freedom of religion up to 1956.
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Fedorov, R. Yu. "FEATURES OF OCCASIONAL RITES AND FOLK BELIEFS OF BELARUSIAN PEASANT MIGRANTS." Вестник Пермского университета. История, no. 4(51) (2020): 147–55. http://dx.doi.org/10.17072/2219-3111-2020-4-147-155.
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The article is devoted to the features of occasional rites and folk beliefs of the descendants of Belarusian peasant migrants of the second half of the 19th – early 20th centuries who lived in Siberia and the Far East of Russia. The degree of their preservation and transformation has been investigated on the basis of comparing the author's field materials with ethnographic descriptions made in the places of the migrants’ departure. The features of the occasional rites and folk beliefs remained unevenly in the memory of the descendants of the Belarusian migrants. Their oral stories most frequently contain the descriptions of pluvial magic and apotropaic actions aimed at protecting estate as well as human and livestock health. In some cases, animistic representations of the surrounding world have been replaced by the elements of Christian rites. In the ethnographic descriptions of the 19th – early 20th centuries, the space of superstitions and occasional rites covers not only the village itself, but natural environment surrounding it (forests, fields, rivers, etc.) as well. Today it has become increasingly limited to the boundaries of private estates. The forms of occasional rites and folk beliefs that have retained its practical value in transforming the way of life of the East Slavic village of Siberia and the Far East over the past century continue to exist.
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Simpson, St J. "Christians at Nineveh in Late Antiquity." Iraq 67, no. 1 (2005): 285–94. http://dx.doi.org/10.1017/s002108890000139x.
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The mound of Kuyunjik contains the longest known archaeological sequence of occupation in Mesopotamia, spanning all periods from the sixth millennium BC until at least the thirteenth century AD. The prehistoric periods have been comprehensively studied by Gut (1995, 2002) and the general sequence of excavation, occupation and principal architectural finds reviewed by Reade (2000), yet despite a few exceptions (Curtis 1976, 1995; Reade 1998, 1999, 2001; Simpson 1996), the pottery and other finds from the Seleucid period onwards have thus far attracted surprisingly little study. For these periods though, the material culture is characterised by a strong mixture of Classical and Oriental traditions; thus, first-century AD graves contained gold face-coverings and the remains of diadems, both hinting at the eastern extension of practices more commonly found in the eastern Roman provinces, but Western lamps, glassware, ceramics and even a Roman military badge also occur at the site. Some of these betray direct political and military control, whereas others reflect a mixture of imports and local imitations; an appreciation of this rich cultural mix is important for the clearer understanding of Nineveh in Late Antiquity.Nineveh almost certainly held a Roman garrison at the extreme eastern limit of its empire but following the humiliation of the apostate Julian's Mesopotamian campaign of 363, it must have been ceded as part of the handover of five trans-Tigridian Roman provinces containing Nisibis, Singara, Castra Maurorum and fifteen unnamed forts to Shapur II (309–379). Thereafter the material culture from Nineveh finally acquires an Iranian character and, until its capture in 637/38 or 641/42 by an Arab army generally believed to have been commanded by ‘Utba bin Farqad, it flourished as a Sasanian town, bridgehead and fortress on the east bank of the Tigris (cf. Robinson 2000, 36–7). The datable finds of this period include four hoards of silver and bronze coins (Simpson 1996, 95–6); several personal seals, bullae and elaborate cutlery of Sasanian type (Simpson 1996, 97–8; 2003, 362–3, Fig. 3); a range of plain, mould-blown and cut glass (Simpson 2005); and four helmets, the latter hinting at the military component of the settlement referred to in the Arab sources (Simpson forthcoming, b).
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Popovic, Ivana. "Wall painting of Late Antique tombs in Sirmium and its Vicinity." Starinar, no. 61 (2011): 223–49. http://dx.doi.org/10.2298/sta1161223p.
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In the east and northwest necropoles of Sirmium were discovered painted tombs which were not published until now. Painting in them is from the 4th century. The grave next to the north-west wall of basilica of St. Iraeneus (east necropolis) was painted with tied garlands and stem, and partly saved frescoes from the tomb around the basilica of St. Sineros (north-west necropolis) point to the conclusion that this is a funeral procession, the scene which is represented in its entirety in the tomb in neighboring Beska. These three tombs belong to the pagan population of Sirmium and its vicinity. On the west wall of the tomb in Mike Antica Street (periphery of the east necropolis) is represented the motif of scales with fillings, while on its south and north wall are represented the episodes from Jonah?s cycle. Painting in the tomb shows that the buried person was a Christian. Of Christian character is also the burial in the tomb from the village Calma, not far from Sirmium. On its longitudinal walls is schematically represented the railing, made of parts between which there were the columns carrying the herms, and which has the symbolical meaning of the ?railing of Paradise?.
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England, John C. "The Earliest Christian Communities in Southeast and Northeast Asia: An Outline of the Evidence Available in Seven Countries before A.D. 1500." Missiology: An International Review 19, no. 2 (April 1991): 203–15. http://dx.doi.org/10.1177/009182969101900207.
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The history of Eastern Christianity in central, south, and east Asia prior to A.D. 1500 is rich and extensive, yet has been largely ignored. Material evidence now available from southeast and northeast Asia shows that Christian communities were present in seven countries for different periods between the sixth and fifteenth centuries. Often termed “Nestorian,” or “Jacobite,” these communities have left a diversity of remains—epigraphical, architectural, sculptural, documentary—which testify to their presence, as far northeast as Japan and southeast as far as Indonesia. The glimpses of Christian churches in medieval Asia afforded by the evidence from these and other regions of Asia offer alternatives to Westernized patterns of mission, and question many assumptions concerning the history and character of Christian presence in the region.
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Jeffreys, Elizabeth. "LITERARY GENRE OR RELIGIOUS APATHY? THE PRESENCE OR ABSENCE OF THEOLOGY AND RELIGIOUS THOUGHT IN SECULAR WRITING IN THE LATE ANTIQUE EAST." Late Antique Archaeology 6, no. 1 (2010): 511–22. http://dx.doi.org/10.1163/22134522-90000144.
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John Malalas, author of a Christian world chronicle compiled initially ca. 532 and completed ca. 565, shows only token interest in the Christian trappings of the world around him: he records items of ecclesiastical bureaucracy such as councils and the election or deposition of patriarchs. Of far more real concern to him are rituals and strands of belief that are barely Christian, as shown by his references to mystikoi and his millennial preoccupations.
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Barlas, Asma. "Empire and Elites after the Muslim Conquest." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 137–40. http://dx.doi.org/10.35632/ajis.v20i1.1880.
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Perhaps one would not expect a history of “Islamic rule” in the seventh andeighth centuries in what is now the Middle East to illuminate any contemporarydebate on Islam, in particular about whether there is an innate civilizationalclash between it and the (Christian) West. And yet this modeststudy manages to do that, if only tangentially and coincidentally, and if readwith some reservations.Cambridge historians are renowned for their preoccupation with elites,generally of provinces far removed from the centers of power, and hencetheir single-minded focus on the “politics of notables” of relatively minorlocalities. From such provincial concerns, however, emerge more universalclaims about, for instance, the nature of British colonial rule in India or ofIslamic rule in the Middle Ages. Chase Robinson, following this tradition,assesses – as “critic and architect” – the changing status of Christian andMuslim elites following the Muslim conquest of northern Mesopotamia.Three themes are implicit: the interrelationship of history and historiography,the effects of the Muslim conquest, and the nature of Islam. Thus, Iwill review it thematically as well. I should point out that I engage his workas a generalist, not as a historian, and that I am interested not so much in hisretelling of events as in the political meanings with which he endows them.(Re)writing History. To reconstruct a past about which there is such adearth of primary period sources is at best hazardous. For one, where documentssuch as conquest treaties exist, they have little truth-value, saysRobinson. He thus specifies that he is concerned less with their accuracythan with how they were perceived to have governed relations between localMuslims/imperial authorities, on the one hand, and Christians on the other.For another, conquest history in fact “describes post-conquest history.” Thusthe “conquest past” is a re-presentation of events from a post-conquest present,an exercise in which Christians and Muslims had an equal stake sincethe “conquest past could serve to underpin [their] authority alike.”Historians then must disentangle events from their own narration, or at leastrecognize the ways in which recording events also reframes them.Fortunately for him, says Robinson, his work was enabled by that of al-Azdi, a tenth-century Muslim historian. However, even as he admits that ...
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Sahner, Christian C. "Zoroastrian law and the spread of Islam in Iranian society (ninth–tenth century)." Bulletin of the School of Oriental and African Studies 84, no. 1 (February 2021): 67–93. http://dx.doi.org/10.1017/s0041977x21000021.
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AbstractThis article explores three important Zoroastrian legal texts from the ʿAbbasid period, consisting of questions and answers to high-ranking priests. The texts contain a wellspring of information about the social history of Zoroastrianism under Islamic rule, especially the formative encounter between Zoroastrians and Muslims. These include matters such as conversion, apostasy, sexual relations with outsiders, inheritance, commerce, and the economic status of priests. The article argues that the elite clergy responsible for writing these texts used law to refashion the Zoroastrian community from the rulers of Iran, as they had been in Late Antiquity, into one of a variety of dhimmī groups living under Islamic rule. It also argues that, far from being brittle or inflexible, the priests responded to the challenges of the day with creativity and pragmatism. On both counts, there are strong parallels between the experiences of Zoroastrians and those of Christians and Jews, who also turned to law as an instrument for rethinking their place in the new Islamic cosmos. Finally, the article makes a methodological point, namely to show the importance of integrating Pahlavi sources into wider histories of Iran and the Middle East during the early Islamic period.
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Rodionova, Kseniia I. "Harbin’s Religious Life: Christians of Evangelical Faith (Pentecostals): 1930s–40s." Herald of an archivist, no. 3 (2021): 755–66. http://dx.doi.org/10.28995/2073-0101-2021-3-755-766.
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The article addresses the activities of the Russian community of Christians of Evangelical Faith (Pentecostals) in Harbin and other stations of the Chinese Eastern Railway (CER). It is based on documents from the fonds R–830 "Main Bureau for affairs of Russian emigrants in Manchuria (BREM)" and R–831 "Society for the Unity of the Peoples in the Manchurian Empire ‘Kio-Va-Kai’(1932–45),” stored in the State Archive of the Khabarovsk Krai (GAKhK) and previously unintroduced into scientific use, and also on confessional and emigrant periodicals. The study aims to reconstruct the general picture of religious life of the Russian Pentecostal population of Manchuria. It reflects the growing interest in the history of Protestant churches. According to the Federal State Statistics Service (Rosstat), there are over one thousand Pentecostal religious organizations in Russia; thus, they are the most widespread Protestant denomination in the country. Therefore, the history of the development of the Russian community of Pentecostal Christians is of great scientific interest. The researchers’ interest in Pentecostalism in Harbin is associated with the activities of the prominent preacher Nikolai Ivanovich Poysti. The history of Pentecostal community in Manchuria has not yet become a subject of special research. The work has used classical methods of historical research: historical-genetic, comparative-historical methods, and method of periodization. The study identifies reasons for and factors of the emergence and spreading of the Pentecostal group in Harbin. Various aspects of relationship of the Church of Christians of Evangelical Faith (Pentecostals) with the puppet state of Manchukuo are touched upon. The article presents new conclusions concerning the history of the Pentecostal church. The Pentecostal community in Harbin was the first Russian Pentecostal church in the Far East. Despite its vigorous activities, the Pentecostal church in Harbin was inferior in numbers to many other Protestant denominations due to such reasons as absence of an experienced leader after 1935, cessation of funding in 1941, massive departure of the Russian population throughout the period of its functioning, and its late appearance in the region in comparison with other churches. These factors also led to the schism of the church in 1941, which resulted in the division of both the flock and the clergy.
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STEWART, ANGUS. "Reframing the Mongols in 1260: The Armenians, the Mongols and the Magi." Journal of the Royal Asiatic Society 28, no. 1 (September 21, 2017): 55–76. http://dx.doi.org/10.1017/s1356186317000414.
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The irruption of the Mongols led to profound changes in the political, cultural and confessional climate of the thirteenth-century Near East. While many did not survive the initial onslaught and the years of turmoil that followed, and rulers that opposed the Mongols were largely swept away, the communities and dynasties that remained were forced to seek some sort of accommodation with the new overlords. While subjection to the Mongol yoke was far from desirable, rulers could seek to make the best of the situation, in the hope that the ambitions of the Mongols might come to match their own, or that the Mongols might be persuaded to support their cause. This paper will consider how certain Christian groups in the Near East sought to reconcile themselves to the Mongol presence, and how they sought to place these alien invaders within a more familiar framework. In particular it will examine the visual evidence for this process by looking at a couple of appearances of recognisably Mongol figures within Christian artwork, dating from the time of the second major Mongol invasion of the region, led by the Ilkhan Hülegü, which by 1260 had extended Mongol power into Syria and to the borders of Egypt.1
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Agafoshin, M. M., and S. A. Gorokhov. "Impact of external migration on changes in the Swedish religious landscape." Baltic Region 12, no. 2 (2020): 84–99. http://dx.doi.org/10.5922/2079-8555-2020-2-6.
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For most of its history, Sweden has been a country dominated by the Lutheran Church, having the status of the official state religion. Starting in mid-to-late 20th century, mass immigration to Europe had a considerable impact on the confessional structure of Sweden’s population. The growing number of refugees from the Balkan Peninsula, the Middle East, and Africa has turned Sweden into a multi-religious state. Sweden has become one of the leaders among the EU countries as far as the growth rates of adherents of Islam are concerned. Immigrants are exposed to adaptation difficulties causing their social, cultural and geographical isolation and making relatively isolated migrant communities emerge. This study aims at finding correlation between the changes in the confessional structure of Swedish population (as a result of the growing number of non-Christians) and the geographical structure of migrant flows into the country. This novel study addresses the mosaic structure of the Swedish religious landscape taking into account the cyclical dynamics of replacement of Protestantism by Islam. The methods we created make it possible to identify further trends in the Sweden’s religious landscape. This study adds to results of the complex sociological and demographic studies of the confessional structure of the Swedish population.
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Makhlina, S. T. "Gardens and parks as codes of culture." Vestnik of Saint Petersburg State University of Culture, no. 1 (30) (March 2017): 48–58. http://dx.doi.org/10.30725/2619-0303-2020-3-48-58.
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Gardens and parks are arised at the dawn of civilization. Depending on philosophical ideas, aesthetic ideals, etc. at diff erent times and in diff erent countries there are their ideas about right and required garden Park. Comparative analysis from the perspective of synchronic and diachronic can show that gardens and parks are a bright phenomenon of code expressions of a specifi c culture. There are the gardens of Babylon, cloisters in Medieval Christian monasteries, French regular and English natural parks, Islamic gardens and parks, gardens and parks in the Far East, the gardens and parks of Europe and Russia. Analysis of parks and gardens allows us to conclude that they refl ect the codes of the culture
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Chelidze, V. "Written Sources from Ancient Albanian-Georgian Communications (Sagdukht - Princess Rani and Queen of Kartli)." Язык и текст 7, no. 3 (2020): 89–99. http://dx.doi.org/10.17759/langt.2020070309.
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National-cultural and religious disappearance of the Christian countries of the Caucasus (Albania, Iberia, Armenia) from the V century was threatened by Persia. "Kartlis Tskhovreba" (History of Georgia) tells in detail about these acute and dramatic historical events. Historical writings from a later period show one feature of this region. The references to Rani (Aran) as Persia ("Mirian... called from Persia his relative, a descendant of kings, named Peroz") and the inhabitants of this country as Persians ("in Ran, wherever the Persians fought") should not be taken literally. In Georgian historical works, the terms "Persia" and" Persian " in addition to Persia and Persians also meant countries and peoples of the Near and Middle East-Arabs, Turks, and others: "Sultan Arfasaran came out, king of P e R s I I" (Leonti Mroveli, Life of kings); "P e R s I d s K I e s u l t a n s, far and near" ("Chronicle of the times of lash Giorgi", life of king Giorgi); "the Georgians entered the castle, and there was a strong battle, and p e R s s B a g d a d a were defeated" (Chronicle of the century). This situation is due to the fact that the entire territory to the East of the Caucasus for centuries belonged to and was ruled by the Persian Empire of the Achaemenid, Arshakid and Sasanian eras (much later the Arab Caliphate and then the Turkish Sultanate appeared on the historical scene). In Georgian historical texts, in particular in the chronicle "Life of the kings" by Leonti Mroveli, a logical geographical description is given about this – "Persians from the East of the sun". According to Georgian historical data, these peoples also include Albanians who lived to the East of the Georgians. One of the most notable historical events is an extensive episode of romantic love in the life of an Albanian Princess, the daughter of the ruler of Rani (Aran) Barzaboda and a thorough historical account of the dramatic state activities of the Queen of Kartli (Iberia), mother of the great Georgian king Vakhtang Gorgasal-S a g d u x t.
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GRANT, ALASDAIR C. "THE MONGOL INVASIONS BETWEEN EPISTOLOGRAPHY AND PROPHECY: THE CASE OF THE LETTER “AD FLAGELLUM,” C. 1235/36–1338." Traditio 73 (2018): 117–77. http://dx.doi.org/10.1017/tdo.2018.6.
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This is a study of an apocalyptic Latin letter (incipit“Ad flagellum humani generis”), surviving in manuscripts from the mid-thirteenth to fourteenth centuries, that describes an apparent aggressive invasion of an ascetic army in the distant East, led by a figure claiming to be Christ and bearing a new volume of scripture. This article offers the first comprehensive study of the letter's manuscript tradition and presents a new critical edition of the text. It argues that this letter was composed in the crusader Kingdom of Jerusalem sometime in the years 1235–36 as a response to intelligence brought by eastern Christian envoys (quite possibly from Georgia or Greater Armenia) concerning the second wave of Mongol invasions in Transcaucasia. These envoys had spent some time in the presence of a Mongol army, possibly that of the general Chormaghan, receiving an edict that probably demanded their submission and stated the Mongols’ divine right to universal domination. This edict, accompanied by other information, was ultimately translated into Latin for the benefit of the authorities of the Kingdom of Jerusalem. These authorities interpreted both the edict and the oral and/or written intelligence that the eastern Christian envoys delivered within the intellectual framework of Latin Christianity. This particular interpretation was then written into a letter that was sent to Western Europe, where it circulated probably quite widely for around a century. Crusade theorists’ need for intelligence about the Middle and Far East, together with the vogue of apocalyptic prophecy in the later Middle Ages, encouraged the continued copying of the text.
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Pasang, Fery Alexander. "Five Orientations of Indonesian Christian Scholars’ Role: A Reflection Based on Joel A. Carpenter’s Thought." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen dan Musik Gereja 5, no. 1 (April 29, 2021): 74–88. http://dx.doi.org/10.37368/ja.v5i1.180.
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Christianity has grown to become the largest of world religions today. One of the strategic roles that Christianity has done so far is the role of its scholars. However, as the direction of its development is moving to the Southern and Eastern hemispheres of the world, Christianity is facing new challenges. The role of the Christian scholars in that area is facing new ones as well. The important question is not how large the extent but how the deep and fruitful Christianity is in the south and the east. In the end, these developments and fruits will have a reverse impact on the world globally. Indonesia is in an area where Christianity is developing and experiencing all these developments. How have Indonesian Christian scholars responded to this? This paper reflects Joel Carpenter's thoughts about Christian scholars' new orientation that the author tries to relate to the Indonesian context. Carpenter’s points of thought are very important and relevant to be implemented seriously in Indonesia. Its implementation becomes a concrete form for Indonesian Christian scholars to carry out their intellectual mandates.
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Claeys, Jos. "Christelijke vakbonden van hoop naar ontgoocheling : Het Wereldverbond van de Arbeid en de transformatie van het voormalige Oostblok na 1989." Trajecta. Religion, Culture and Society in the Low Countries 29, no. 1 (July 1, 2020): 49–83. http://dx.doi.org/10.5117/tra2020.1.003.clae.
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Abstract The implosion of Communism between 1989 and 1991 in Central- and Eastern Europe (CEE) and the following socio-economic transitions had a strong impact on Western European social movements. The international trade union movement and trade unions in Belgium and the Netherlands were galvanized to support the changing labour landscape in CEE, which witnessed the emergence of new independent unions and the reform of the former communist organizations. This article explores the so far little-studied history of Christian trade union engagement in post-communist Europe. Focusing on the World Confederation of Labour (WCL) and its Belgian and Dutch members, it reveals how Christian trade unions tried to recruit independent trade unions in the East by presenting themselves as a ‘third way’ between communism and capitalism and by emphasizing the global dimensions of their movement. The WCL ultimately failed to play a decisive role in Eastern Europe because of internal disagreements, financial struggles and competition with the International Confederation of Trade Unions.
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Rosser, Gervase. "Review of periodical articles: Pre-1500." Urban History 26, no. 1 (May 1999): 102–28. http://dx.doi.org/10.1017/s0963926899210176.
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Survey the world . . . from Ireland to Japan: the medieval town is everywhere. Whether in Europe or Africa, India, the Slav lands or the Far East, no self-respecting country now lacks its examples of civic life during the first fifteen centuries of the Christian era. As a broad cultural phenomenon, the rediscovery of urbanism in this historical period is both ensnaring and liberating at the same time. The snare is the difficulty of knowing when a proposed comparison – whether made between continents, or within a much smaller area – is not the mere imposition upon unfamiliar evidence of a model imported from elsewhere. After years of European insistence on the otherness of the east, it would be ironic if all non-European cultures were now to become absorbed in a single historical framework, constructed upon part of the experience of post-Roman western Europe. And Europe itself, as perhaps does not need to be stressed these days, is bound by no ‘natural’ unity of experience. On the other hand, a genuinely comparative urban history is liberating. It opens the possibility of deeper knowledge of a particular local society, through research which registers real comparisons yet which is at the same time open to surprise. As Bloch taught, there is more to be learned from distinguishing differences in past cultures than from accumulating similarities. Yet neither of these projects, and in particular the first, can profitably be pursued for long on a narrowly insular front.
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Silvas, Anna M. "In Quest of Basil's Retreat: An Expedition to Ancient Pontus." Antichthon 41 (2007): 73–95. http://dx.doi.org/10.1017/s0066477400001763.
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Basil of Caesarea (AD 329–378), his brother, Gregory of Nyssa (335–394), and their friend, Gregory Nazianzen (328–389), are a group of three great Christian thinkers of the late 4th century AD known as the ‘Cappadocian Fathers’. All were steeped in the culture of traditional Hellenism, and at the same time were great theologians and leaders who steered the Christian church of the eastern Roman empire in the turbulent years of the late 4th century. Theologically they are best known for bringing to a close the Arian controversy that had wracked the Christian church for most of the 4th century. Basil, called ‘the Great’ in the Christian tradition for his leading role in steering the Arian controversy to a conclusion, is also known for his reforms of the unruly ascetic movement in Asia Minor, documented in such works as his Asketikon. As a result of his labours he effectively established Greek cenobitic (common-life) monasticism. But his influence as a preceptor of Christian monasticism was destined to spread far, both east in Syria and in the Latin West. A Latin translation was an important source of the Rule of St Benedict, which set the tone of western monasticism for many centuries to come.
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Graziano, Manlio. "The Rise and Fall of ‘Mediterranean Atlanticism’ in Italian Foreign Policy: the Case of the Near East." Modern Italy 12, no. 3 (November 2007): 287–308. http://dx.doi.org/10.1080/13532940701633767.
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The article aims at studying the reasons for the new way of looking at the Palestinian-Israeli conflict by the Italian political world: the mutual recognition of Israel and the Vatican, the visit to Jerusalem by the leader of the formerly fascist party, Mr. Gianfranco Fini, and the beginnings of a movement of interest towards the Jewish State also within the political left. From a historical viewpoint, anti-Semitism in Italy found its origins in the Church's attitude toward the ‘deicide people’. Beginning with WWI, to this position was added the worry that the Holy Places might fall under Jewish control. From those times dates the Holy See's evermore manifest liking for the Arab populations of Palestine. Nowadays the line of conduct of the Church has as its basic objective the defense of Christian minorities in the Middle East, and for this reason it maintains dialogues with all actors in the region. The weight of the Church influenced also the attitude of the Italian State, even though from its inception the latter had to make adjustments because of other international requirements. This multiple subordination caused the different republican governments to always keep an official equidistant stance among the conflicting parties in the Near East. Behind this apparent neutrality, however, the feelings of benevolence for the Arab countries and the Palestinians have gradually intensified. Italian leaders have been trying to conduct a Mediterranean policy on the borders of the Western alliance, and their feelings have been oriented in consequence. During the 1970s, the governments went as far as to conclude a secret pact with Palestinian terrorists, to avoid terror acts on the Peninsula in exchange for some freedom of action. And in the mid-eighties the Craxi government did not hesitate to challenge the US in order to guarantee the continuity of that line of conduct. On that occasion Craxi, speaking in Parliament, compared Arafat to Mazzini. The end of the Yalta-established order has modified the traditional data of Italian foreign policy. However, the increased attention paid to Israel has also other causes: the changed attitude of the Church after the civil war and the Syrian occupation in Lebanon, events which both caused difficulties for the consistent Christian minorities; the hope that the Oslo process could reward the Italian ‘clear-sightedness’; last, but not least, the quarrelsome internal politics that make the Palestine conflict a mirror of the Roman conflicts. Lastly, the article connects the recent goodwill for Israel with the threats of Islamic terrorism in Italy. A political opinion trend would revisit the Middle Eastern conflict as the upturned perspective of a ‘clash of civilizations’ already existent nowadays. And a possible act of terrorism in Italy might give to this opinion a mass basis.
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Mazi Leskovar, Darja. "Ben-Hur in Slovenian: translations of an American novel about multicultural issues." Acta Neophilologica 44, no. 1-2 (December 31, 2011): 35–45. http://dx.doi.org/10.4312/an.44.1-2.35-45.
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The 19th century American bestseller Lew Wallace's Ben-Hur: A Tale of the Christ (1880) ranks among those novels that have been translated several times into Slovenian. The translations appear to be of particular interest for research from the multicultural perspective since they do testify not only to the bridging of the gap between the Slovenian and American cultures from 1899 on but also to shifts in the familiarity of the targeted Slovenian audience with the cultures of the Near East and with the Judeo-Christian tradition. By highlighting the domestication and foreignization translation procedures, applied to make the adaptations of the novel accessible to the target audience, the study focuses on the changing translation zones and overlapping spaces created between the Slovenian culture and the cultures described in the novel. The article furthermore stresses the differences between the translations as far as the targeted readers are concerned, since the epic ranks among double audience books.
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Lücking, Mirjam. "Travelling with the Idea of Taking Sides." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 175, no. 2-3 (July 12, 2019): 196–224. http://dx.doi.org/10.1163/22134379-17502020.
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Abstract Israel and Indonesia share no diplomatic relations, and considering Indonesia’s cordial bonds with the Palestinian Authority, Indonesian society is deemed to be critical of Israel. However, the ways in which Indonesians relate to ‘Others’ in Israel and Palestine are not monolithic. Indonesian perspectives on the Middle East are far more nuanced, as might be assumed from the largest Muslim society in the world, and the idea of ‘taking sides’ is challenged by encounters on the ground and by inter- and intra-religious rivalries. Contemporary pilgrimage tourism from Indonesia to Israel and the Palestinian Territories shows how Christian and Muslim Indonesians engage in conflictive identity politics through contrasting images of Israeli and Palestinian Others. Indonesian pilgrims’ viewpoints on these Others and on the Israel–Palestine conflict mirror the politicization and marketization of religious affiliation. This reveals peculiarities of the local engagement with global politics and the impact of travelling, which can inspire both the manifestation of enemy images and the blurring of identity markers.
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Sidabraitė, Žavinta. "Lithuanian Catechism for Rural Schools (1795). Circumstances of its Compilation." Knygotyra 76 (July 5, 2021): 72–92. http://dx.doi.org/10.15388/knygotyra.2021.76.76.
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Researchers constantly add new items to the bibliography of Lithuanian publications published in East Prussia in the last decade of the 18th century. The initiatives of publishing in local languages of that period were driven by the reforms of the Church and schools carried out by the Prussian authorities while the Enlightenment was coming to an end and the ideology of regional particularism was continuously growing in the country. As can be seen from newly discovered archival documents and already recorded bibliographic information, at least four publications dedicated for primary Christian education were published in Prussia in 1795, namely, the New Testament, the psalm book, the semi-secular reading textbook The Friend of Children (Kūdikių prietelius), and the catechism for rural schools. The editions of the New Testament and Kūdikių prietelius are recorded in the Lithuanian bibliography, however, nothing has been known about the mentioned editions of the psalm book and the catechism so far. The circumstances of their publishing are analysed in the article.
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Kalaitzidis, Pantelis. "Christians in the Middle East." Ecumenical Review 64, no. 1 (March 2012): 61–68. http://dx.doi.org/10.1111/j.1758-6623.2012.00147.x.
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Grigoryeva, Elena, and Konstantin Lidin. "far east." проект байкал, no. 65 (January 5, 2021): 103. http://dx.doi.org/10.51461/projectbaikal.65.1685.
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A little more than one and a half centuries ago, far eastern provinces became a part of Russia. A short but rich biography of this area remains poorly studied both by historians and theorists of architecture and urbanism. The capital of the Jewish autonomous region, Birobidzhan is a unique example of how to create a “promised land” for the Yiddish culture. As this culture vanishes, being replaced by the Hebrew culture around the world, Birobidzhan becomes more and more significant for the history of architecture. The article by A. Ivanova and A. Kovalevsky opens up the topic of vanishing cultural tradition of the Jewish people of the “late stage of the displacement period”.Such large cities of the region as Khabarovsk, Blagoveshchensk, Ussuriysk, Vladivostok are the topic for the articles based on field studies by M. Bazilevich and N. Kradin. Architecture of these Far Eastern cities reflects their wonderful history, a mixture of processes of industrialization of the area, mass migration and intersection of Western and Eastern cultures.
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Jeon, B. "Far East." Journal of the Neurological Sciences 405 (October 2019): 74. http://dx.doi.org/10.1016/j.jns.2019.10.207.
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Green, Jeremy. "Far East." International Journal of Nautical Archaeology 19, no. 3 (August 1990): 249–50. http://dx.doi.org/10.1111/j.1095-9270.1990.tb00265.x.
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Suonsilta, R. "East or far east? [manufacturing outsourcing]." Manufacturing Engineer 83, no. 4 (August 1, 2004): 32–35. http://dx.doi.org/10.1049/me:20040406.
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Nodes, Daniel J. "Personal, Societal, and Literary Reform in John Colet'sEcclesiastical Hierarchy." Church History 83, no. 3 (July 31, 2014): 547–70. http://dx.doi.org/10.1017/s0009640714000547.
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The English cleric John Colet (ca. 1467–1519) composed a commentary on theEcclesiastical Hierarchy of Dionysius, the legendary disciple of Saint Paul. Colet approached the Dionysian text not as an artifact belonging to another time and place but as a living document, much as he approached St. Paul's Letters in his commentaries. His goal was to critique lapses in ecclesiastical virtue and to instill a spirit of personal and institutional reform by comparing the sacramental and hierarchical practices of the sixth-century Dionysian Church with those of his Church in England. This essay suggests a new path to understanding the distinctiveness of reforms advocated by Colet. By referring to specific elements, including the practices of baptism and the eucharist and the nature of the office of bishop, Colet was able, via Dionysius, to reveal alternative possibilities of reform by adopting patristic and, although perhaps unwittingly, Eastern Orthodox thought and practice. What has not been appreciated thus far is that Colet'sEcclesiastical Hierarchyproduces for a Latin readership in England a neo-Patristic blueprint that resembles in significant details the living ecclesiology of the Christian East, which was coming to light in the West through the humanist restoration of patristic texts and debates among scholars in Italy over Union and Conciliarism.
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Immurana, Mustapha, and Arabi Urmi. "Socio-economic factors and child health status in Ghana." International Journal of Health 5, no. 2 (June 26, 2017): 100. http://dx.doi.org/10.14419/ijh.v5i2.7806.
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Ghana’s under-five mortality rate far exceeds the Sustainable Development Goal (SDG) 3.2 Target of 25 deaths per thousand live births by 2030. Therefore to improve upon the situation, it is imperative that the factors which determine the health status of children are investigated. This study therefore used data from the 2014 Ghana Demographic and Health Survey to investigate the socio-economic determinants of child health status in Ghana by employing the binary probit model. The study revealed that, Ewe, Grusi, Muslim and Christian children, children from urban areas, Greater Accra, Northern, Ashanti, Upper east, Eastern and Central regions, were more probable to contract cough. Also children with uneducated mothers, those whose mothers had uneducated partners as well as those whose mothers had no health insurance were revealed to be more likely to be anaemic. Further, male children and children from non-wealthy households were revealed to be more likely to have suffered diarrhoea, fever and anaemia. Also children with employed mothers and those with mothers with big distance challenges to seek care were found to be more likely to have fever. These findings, point out the essence of socio-economic factors to child health outcomes and hence the need to be given attention in child health survival interventions in Ghana.
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Mo, Wei. "Assessing Jesuit Intellectual Apostolate in Modern Shanghai (1847–1949)." Religions 12, no. 3 (February 28, 2021): 159. http://dx.doi.org/10.3390/rel12030159.
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The various endeavors led by Jesuits under the auspices to the Plan Scientifique du Kiang-Nan (Scientific Plan for the Jiangnan region) constituted a defining moment in the history of their mission in modern China. The Jesuits aimed to found a scientific capital that would also constitute the base of their East Asian mission, a project that led to a far-reaching engagement in education and sciences. The multiple projects they undertook were located within the framework of Western knowledge. The traditional Jesuit strategy adapted itself to a new context by encouraging a constructive and fruitful interaction between religion and science. Jesuit intellectual apostolate included not only research but also the dissemination of technologies and knowledge central to the rise of modernity in China. The entry into this country of well-educated, deeply zealous Jesuit missionaries along with their observations on the social and political changes taking place decisively contributed to the modernization of Shanghai and to the emergence of multi-perspective narratives about the destiny of the city. Assessing the Jiangnan-based Jesuits’ continuous efforts as well as the challenges and contradictions they met with help us to integrate the seemingly conflicting ethos of Christian mission and scientific quest into a reframed perspective of global history.
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Jungesblut, Yuki. "WORDS, Far East." Figurationen 14, no. 2 (December 2013): 57–62. http://dx.doi.org/10.7788/figurationen.2013.14.2.57.
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Zausaev, V. K. "Russia’s Far East." Problems of Economic Transition 58, no. 7-9 (August 2, 2016): 623–32. http://dx.doi.org/10.1080/10611991.2016.1251206.
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