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Journal articles on the topic 'Dialogue and proclamation'
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1
Schroeder, Roger P. "Proclamation and Interreligious Dialogue as Prophetic Dialogue." Missiology: An International Review 41, no. 1 (January 2013): 50–61. http://dx.doi.org/10.1177/0091829612464749.
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Schroeder, Roger. "Book Review: Redemption and Dialogue: Reading Redemptoris Missio and Dialogue and Proclamation." Missiology: An International Review 23, no. 4 (October 1995): 480. http://dx.doi.org/10.1177/009182969502300409.
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Haight, Roger. "Book Review: Redemption and Dialogue: Reading Redemptoris Missio and Dialogue and Proclamation." International Bulletin of Missionary Research 19, no. 2 (April 1995): 91. http://dx.doi.org/10.1177/239693939501900220.
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Thomas, Joy. "Mission as Dialogue." Mission Studies 14, no. 1 (1997): 228–40. http://dx.doi.org/10.1163/157338397x00149.
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AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the truth to the power of the gospel and the love of God in Jesus Christ.
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McEvoy, James Gerard. "Proclamation as Dialogue: Transition in the Church—World Relationship." Theological Studies 70, no. 4 (December 2009): 875–903. http://dx.doi.org/10.1177/004056390907000406.
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BRANDT, JASON. "Editorial introduction to Greenwood/West dialogue." Journal of the International Neuropsychological Society 6, no. 6 (September 2000): 704. http://dx.doi.org/10.1017/s1355617700666080.
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Although a U.S. Presidential Proclamation designated the 1990s “The Decade of the Brain,” not all cerebral constituents shared equally in the limelight. By anyone's accounting, the prefrontal cortex was the darling of clinicians and neuroscientists throughout the '90s, with everything from schizophrenia and anorexia nervosa to pathological gambling and the emergence of artistic skill attributed to “frontal lobe dysfunction” (David, 1992; Miller et al., 1998; Rugle & Melamed, 1993). It should come as no surprise, then, that that most universal of cognitive afflictions, aging, should be linked to changes in frontal cortex.
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Slodička, Andrej. "Ecumenical Dialogue in Slovakia in the Context of Ecumenism of the Catholic Church." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 77–94. http://dx.doi.org/10.2478/v10154-010-0008-4.
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Ecumenical Dialogue in Slovakia in the Context of Ecumenism of the Catholic Church This contribution describes basic moments of ecumenical dialogue. It desribes short history of ecumenical dialogue from the side of Catholic Church. Main scope is to point on the relationships between Catholic Church and Orthodox church. This contribution decribes prognosis of the ecumenical perspectives in Slovakia in the dogmatic field and how looks practical ecumenism in Slovakia and in general also. In common proclamation with Athenian archbishop Christolodoulos, pope Benedict XVI expressed his desire to travel together along the arduous route of a dialogue in truth with a view to re-establish the full communion of faith.
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Niebauer, Michael. "Dialogue or proclamation? Communication ethics and the problem of persuasion in mission." Missiology: An International Review 45, no. 3 (March 30, 2017): 336–48. http://dx.doi.org/10.1177/0091829617696338.
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Chia, Edmund. "Of Fork and Spoon or Fingers and Chopsticks: Interreligious Dialogue in Ecclesia in Asia." Horizons 28, no. 2 (2001): 294–306. http://dx.doi.org/10.1017/s0360966900009348.
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ABSTRACTThe Synod of Bishops for Asia which was held in Rome in April 1998 aroused much interest. The long awaited Post-Synodal Apostolic Exhortation, Ecclesia in Asia (EA), was finally released in November 1999. Its reception is the topic of the present article. At issue is the tension between the proclamation of Christ and interreligious dialogue in Asia. The Asian bishops are unanimous in upholding the importance of evangelization but have different understandings of how that should be carried out. Rome insists on the “one and only” way it knows. The present article looks at this dialogue between Rome and Asia.
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Poirot, Eliane. "Jewish-Christian Dialogue to Nostra Aetate in the Catholic and the Orthodox Churches." Review of Ecumenical Studies Sibiu 11, no. 2 (August 1, 2019): 268–300. http://dx.doi.org/10.2478/ress-2019-0019.
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Abstract Chapter 4 of the Declaration Nostra Aetate of the Second Vatican Council marks a decisive turn of the relations between Catholics and Jews. Numerous books and articles have tried to discuss the application of this declaration 50 years after its proclamation by Pope Paul VI. on October 28, 1965, to take stock. Nostra Aetate has also been recorded by Orthodox theologians, as some articles attest. After skimming the initiated implementation of this chapter through the ensuing Jewish-Catholic dialogue, we will introduce the Jewish Orthodox. We will distinguish the Judeo-Christian dialogue at the universal level and at the local level. For the Jewish-Catholic dialogue at the local level, we will examine the situation in France and for the Jewish-Orthodox dialogue the situation in Romania. In view of the connection between theology and history, we will mention not only the texts related to this dialogue, but also some events that have favored or slowed it down.
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Tauchid, Ahmad, Era Tri Nur Era Tri Nur Kumala, and Alfi Nika Rizkiana. "Pragmatic Failure of Students Conversation in Speaking Class." IDEAS: Journal on English Language Teaching and Learning, Linguistics and Literature 10, no. 1 (July 29, 2022): 975–83. http://dx.doi.org/10.24256/ideas.v10i1.2785.
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When communicating with others, people may be unable to distinguish between speaker and hearer, yet the dialogue can continue. As a result, a pragmatic role is required. Nonetheless, many pragmatic examples may fail for various reasons, including cross-cultural comprehension and even grammatical form misinterpretation. This situation occurs not just in real life but also in the classroom. This essay aims to examine the pragmatics of English students' dialogue in speaking class. The conversation in speaking class begins with a definition of the Pragmatic and Speech Act and Pragmatic Failures. It will be followed by examining several pragmatic failure dialogues in an EFL speaking class. According to this study, there are ten pragmatic failure discussions. The researchers discovered the following situations based on those conversations: first, there are different types of speech acts in English students' conversations in the speaking class, such as directive, assertive, and proclamation, which are all based on Levinson's theory. Furthermore, pragmatic failure occurs in English students' conversations in speaking class and is referred to as pragmalinguistics failure.
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Babić, Staša. "The Craft of Archaeology and Dialogue with the Public." Issues in Ethnology and Anthropology 9, no. 3 (February 26, 2016): 563. http://dx.doi.org/10.21301/eap.v9i3.1.
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Over the last decades, especially among the postprocessualy oriented archaeologists, the link between the research into the past and various relations of domination in the modern world has been explicitly articulated, as well as the ways in which the discipline engages in the dialogue with its social context, widely encompassed by the notion of the public. On the other hand, the eminent representatives of other theoretical approaches in archaeology, such as Gordon Childe, have argued for the purpose of archaeological research in the search for knowledge leading to more just and human society much before this clearly value-oriented proclamation. The message conveyed by archaeologists to the public depends on the choice of the segment of this wide notion and whose interests an individual researcher decides to enforce, regardless of the theoretical and methodological inclinations.
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Manzon, Tommaso. "In the Synagogue, in the Streets, on the Aeropagus: Kerygma and Dialogue with Reference to Acts 17." Volume 4 4, no. 1 (August 1, 2022): 154–69. http://dx.doi.org/10.33929/sherm.2022.vol4.no1.09.
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This paper seeks to examine the relationship between kerygma and dialogue, arguing that the proclamation of the Christian message can take the form of a dialogical practice, and indeed of an interreligious dialogical practice. There seems to be an underlying assumption that “dialoguing” necessarily requires the weakening of one’s religious convictions, insofar as to express these in their full-blown form would lead necessarily to conflict and/or the shutting down of the conversation. However, I shall argue that this conclusion is not demanded by the nature of dialogue per se but rather from a particular understanding of what dialoguing means. The latter is underpinned by the assumption that in the realm of religion and spirituality we have no objective access to truth. I shall then hark back to a different understanding of dialogue rooted in Socrates’ philosophizing by making reference to the episode of the Apostle Paul’s kerygmatic preaching of the Gospel in Athens. I will read such a scene as one where kerigma and interreligious dialogue intertwine. The Socratic model off dialogical practice makes room for truth and allows interreligious dialogue to take place without the need to set aside one’s own religious beliefs.
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Djukanovic, Dragan. "Relations between Belgrade and Pristina: From technical to political dialogue." Medjunarodni problemi 65, no. 3 (2013): 365–85. http://dx.doi.org/10.2298/medjp1303365d.
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In this article, the author deals with the dialogue process between the authorities in Belgrade and Pristina after the unilateral proclamation of Kosovo?s independence in 2008. He analyses the genesis and ranges of this technical and political dialogue between Belgrade and Pristina from 2011 and all agreements (freedom of movement, personal documents, customs, cadastre, mutual recognitions of the university diplomas, Integrated Border Management, representation of Kosovo in the regional integrations and forums) with special emphasis on the ?First agreement of principles governing the normalization of relations? (Brussels, 19 April 2013) and the creation of the Association/Community of Serb Majority Municipalities in Kosovo. He concludes that the dialogue between Belgrade and Pristina has been the major political success of the European Union within the frameworks of mechanism of the Common Foreign and Security Policy. The author also gives some predictions concerning the next steps in the dialogue between Belgrade and Pristina also presenting potential ?neuralgic? topics (ethnic community protection, status of the Serbian Orthodox Church and property issues).
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Sutejo, Bonaventura Priyo, and R. F. Bhanu Viktorahadi Pr. "The Relevance of Paul's Preaching Activities in Athens to the Preaching of the Church Based on Acts 17:16-34." Khazanah Sosial 4, no. 1 (March 15, 2022): 145–60. http://dx.doi.org/10.15575/ks.v4i1.17141.
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One of the reporting strategies is dialogue. Acts 17:16-34 describes Paul's dialogical way of proclaiming the Gospel to the Athenians. First, he used public spaces to meet, communicate, and interact with Athenians. Second, he regarded the Athenians as partners in discussion. Third, he used the richness of local Athenian culture as an entry point for his sermons and corrected them. In this way, Paul knew and understood their mindset and lifestyle. Although it has not succeeded in converting the Athenians, it offers an alternative preaching strategy. The next question is how this strategy can be applied today. This paper uses the text analysis method to find the stages of the procedure used in current reporting. Thus, the proclamation of the Church not only elevates the context of society but also makes a positive contribution to them. Therefore, Paul's narrative in Acts 17:16-34 can be a model approach for the Church to realize a dialogical proclamation.
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Kavunkal, Jacob. "Mission or Evangelization?" Mission Studies 21, no. 1 (2004): 55–64. http://dx.doi.org/10.1163/1573383041154393.
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AbstractIn this article, Indian missiologist Jacob Kavunkal notes the ongoing debate about the use of "mission" or "evangelization" to describe the task of the church in the world. One group, especially Europeans, use "mission" to designate the verbal proclamation of the gospel, and "evangelization" to designate other aspects such as social justice work, inculturation and dialogue. Another group, especially those from Latin America, define "mission" and "evangelization" in exactly the opposite way. Kavunkal argues, after a biblical and historical analysis of both terms, that the two terms should mean the same thing. However, mission or evangelization today should not be about the expansion of the church or even primarily an appeal to non-Christians. Rather, the church's evangelizing mission must be lived out in selfless service of the world, in imitation of God's own other-directed nature.
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Yong, Amos. "Gladness and sympathetic joy: Gospel witness and the four noble truths in dialogue." Missiology: An International Review 48, no. 3 (July 2020): 235–50. http://dx.doi.org/10.1177/0091829620937837.
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Several years ago, His Holiness the Dalai Lama and Desmond Tutu published together, The Book of Joy: Lasting Happiness in a Changing World (2016). If the famed Lama was calling on notions of joy developed in and through his own Tibetan Buddhist tradition to suggest a way forward for a fraught 21st-century world, the almost equally famous South African social activist and Anglican bishop was drawing from even more ancient Christian sources regarding rapturous and jubilational delight in order to propose engaging with the complexities of a globalizing third millennium. This article seeks to dig deeper into the scriptural tributaries feeding these contemporary proposals, focusing first on the 5th-century CE Indian Buddhist thinker Buddhaghosa, in particular his teachings regarding the role of joyful equanimity for the salvation of the monastic community found in the classic text Visuddhimagga, and on the appropriation of these ideas by contemporary Buddhist practitioners, and second on the apostolic writings of St. Luke, for whom joyful prayer and worship were central expressions of a Spirit-empowered proclamation of the gospel by the earliest followers of Jesus in their sojourn to the ends of the earth that has galvanized Christian mission historically. We will find that both traditions can learn something important in this dialogical process which can, in turn, also nurture in the present age a more humble and also, paradoxically, more potent Christian witness in Buddhist environments in the present 21st-century global context.
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Vyshkovskyy, Pavlo. "The First Decree of the Second Vatican Council on the Role of Church Media and Its Present Use in the Roman Catholic Church in Ukraine." Ukrainian Religious Studies, no. 66 (February 26, 2013): 287–91. http://dx.doi.org/10.32420/2013.66.275.
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On December 5, 1963, at the end of the second session of the Second Vatican Council, a "Decree on means of public notice" was signed together with the Constitution on the Holy Liturgy. This was the first of the nine decrees issued by the Council, which expressed the views of the entire Ecumenical Church, which represented at the Council more than 2500 bishops, experts and theologians who participated in the General Assembly. Almost half of the Fathers of the Council were pastors of European dioceses. There were also 379 African bishops, 300 bishops from Asia and almost a thousand from the United States at the Council. All of them - the heirs of the College of the Apostles - saw humanity entering into a new phase of dialogue through the media, and wanted to answer the question of whether the Church could use them for their development and proclamation of the Gospel.
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Agolia, Grace Mariette. "Words into Silence." Philosophy and Theology 31, no. 1 (2019): 223–49. http://dx.doi.org/10.5840/philtheol202056120.
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This essay explores Karl Rahner’s use of silence throughout his writings in relation to central themes of his theology. First, in his reflections about encountering the silent mystery of God in prayer, Rahner discovers that this painful silence may indeed be sacramental of God’s abiding nearness, inviting us to greater faith, hope, and love. Second, Rahner engages the transcendental character of this relationship between grace and freedom through the silence that permeates the existential divine-human dialogue. Third, Rahner’s meditations on Jesus, the silent Word, reveal how Jesus’s surrender in freedom to God’s silence enables our own response to God and participation in Jesus’s salvific “death-into-resurrection.” Fourth, Rahner elucidates the role of silence in ordinary mysticism; patient forbearance, bold proclamation, and love of neighbor are all opportunities for experiencing the grace of the Holy Spirit in everyday life. Finally, these themes converge in Rahner’s thoughts about the importance of silence in the spirituality of the theologian.
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Koperek, Jerzy, Adam Koperek, and Abraham Kome. "TODAY’S THREATS OF HUMAN RIGHTS IN THE CONTEXT OF PROTECTION OF THE RIGHT TO LIFE." Scientific Journal of Polonia University 29, no. 4 (June 18, 2018): 128–34. http://dx.doi.org/10.23856/2915.
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In the modern world protecting the right to life encounters various obstacles. Personalistic ethics encouraging attitudes pro vita is also taking the dialogue with contemporary philosophical and political currents, including those that do not accept the integral concept of man, but rather they are in favor of his reductionist vision, which in turn it lead to reduced ability to protect human rights, despite their proclamation as the rights of individuals.
Appearing in this position „anthropological error”, it also leads to a reductionist vision of social structures such as family, society, nation or state. Moreover, such a vision of man and the world around him, it also determines the constitutional dimension of the state. Consequently, this leads to the creation and operation of various forms of democracy that instead create conditions for legal protection of the right to life from conception to natural death, legalize abortion and euthanasia. This is a serious contemporary threat to the right to life.
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Selassie I, W. Gabriel. "“The Walls Have Fallen”." California History 99, no. 1 (2022): 73–93. http://dx.doi.org/10.1525/ch.2022.99.1.73.
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In 2021, June 19 (Juneteenth) became a federal holiday commemorating the emancipation of enslaved people of African descent in the United States. Prior to Juneteenth gaining official status, January 1 (Emancipation Day) was the de facto national holiday on which African Americans celebrated the signing of the Emancipation Proclamation and the end of slavery. From 1863 until the late twentieth century, African Americans throughout the nation celebrated what the black-owned journal The Elevator called “the greatest event in the history of the Colored people of America.” While several scholarly works focus on Emancipation Day celebrations throughout the United States, these studies have largely ignored how black westerners celebrated what was essentially “independence day” for African Americans. This essay examines Emancipation Day celebrations in the African American communities of San Francisco, Sacramento, and Los Angeles. Emancipation Day celebrations illustrate how black Californians in the state’s largest African American communities used ritualized celebration and public dialogue to construct their new civic identities as free black men and women. Emancipation Day celebrations provided black Californians opportunities to testify to their aspirations as members of the American polity, and to their vision of themselves as upholders of liberty and beacons of freedom in post–Civil War America. Black Californians forthrightly used public commemorations of the signing of the Emancipation Proclamation to illustrate black community consciousness through the spirit of public festivals and civic celebrations, otherwise known as “public festive culture.” These public rituals did more than celebrate liberty: they legitimated black freedom and citizenship, honored the memory of Abraham Lincoln as God’s servant, and elaborated a political ethos powerful enough to unify African Americans as members of the American polity.
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Amiara, Amiara, Solomon, Dr Paul Uroku Omeje, and Dr Kennth Igbomaka Nwoikie. "Ethnic Politics and the Agitation for Restructuring Nigeria: Implication for National Development and Dialogue Initiative." Archives of Business Research 7, no. 10 (October 22, 2019): 51–60. http://dx.doi.org/10.14738/abr.710.7142.
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The evolution of NIgerian State is shrouded in cultural complexities that are built on linquistc variations and ethno-religious discontents. Asa a product of the British imperialism, the 1914 amaglmation of the northern and southern protectorates saw the emergence of what became an independent NigerianState on October 1, 1960. Thus, the activities of these imperialists led to the birth of Nigeria's naionalism which was couched in ethnic nationalism rather than true pan Nigerianism. This ethnocentrism has advertently deepened Nigeria's problems and led to the evolution of several regime system that manifested into resource control, independent movement and ethnic militants. Scholars and policy-makers alike, have over the last two decades tried several workable political system without actually arriving at any possible solution thereby stoking the flame of ethnic based crises that fraught Nigerian sovereignty. Against this background, the proclamation of the Sovereign State of Biafra was celebrated with attended war that followed therein. Therefore, it is understood that the aftermath of the war still linger and gave birth to Indigenous People of Biafra. While it could be said that the bulk of Nigerian resources are committed to finding solution to the existing political structures, it is obvious that the weighter problems arising from corruption, prebendalism and lack of true federalism that resulted to the evolution of ethnic millitias are still neglected. Therefore, the study identifies corruption, favouritism and nepotism as the majorproblems of ethnic politics in Nigeria while applying thematic, and historical analytical method as a method of analysis
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Yusuf, Abdulkader Mohammed. "The Legal Framework and Barriers to Access to Environmental Information in Ethiopia." Mizan Law Review 15, no. 1 (September 30, 2021): 139–72. http://dx.doi.org/10.4314/mlr.v15i1.5.
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Information plays a vital role, both in terms of its importance for a democratic order and as a prerequisite for public participation. Many countries have made provisions for access to information in their respective constitutions. The FDRE Constitution explicitly provides that everyone has the right to seek and receive information. The Freedom of Mass Media and Access to Information Proclamation –which entered into force in 2008– gives effect to this Constitutional guarantee. Moreover, the number of laws on different environmental issues is on the rise, and the same could be said of the multilateral environmental agreements that Ethiopia has ratified. Many of the laws incorporate the right of the public to access environmental information held by public bodies. Despite the existing legal framework, there are still notable barriers to access to environmental information. By analyzing the relevant laws, the aim of this article is to contribute to the dialogue on the constitutional right of access to information with particular emphasis on the legal framework on, and the barriers to, access to environmental information within the meaning of Principle 10 of the Rio Declaration.
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Pope, Robert. "Lee Roy Martin, The Unheard Voice of God: A Pentecostal Hearing of the Book of Judges: A Theological Review." Journal of Pentecostal Theology 18, no. 1 (2009): 20–29. http://dx.doi.org/10.1163/174552509x442138.
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AbstractThis review of Lee Roy Martin's The Unheard Voice of God: A Pentecostal Hearing of the Book of Judges draws on some of the main themes of the book and poses some theological questions with the intention of continuing the book's constructive agenda. The aim is a dialogue in which aspects of Dr Martin's argument are rehearsed, questioned and brought alongside insights from other theological traditions. Hermeneutics are under consideration, specifically a Pentecostal hermeneutic, but so too are the more fundamental questions of how scripture speaks a Word of God into the faith community and how that faith community might hear it. The review emphasises the need to be careful, faithful and expectant hearers and suggests that the reader and the expositor might also have a place to play in a Pentecostal hermeneutic. Some insights from Reformed theology are presented, particularly the importance of proclamation and the role which the Holy Spirit plays in receiving and living in obedience to God's word. In conclusion, a number of questions are posed while Dr Martin's contribution is noted and applauded.
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Harefa, Febriaman Lalaziduhu. "Menggunakan Konsep Inkarnasi Yesus sebagai Model Penginjilan Multikultural." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 1 (May 29, 2020): 50–61. http://dx.doi.org/10.46494/psc.v16i1.75.
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The Indonesian nation is a nation that has differences in religion, ethnicity and race, which is exposed from Sabang to Merauke. Indonesia is also known as a maritime country because most of its territory is ocean and has thousands of islands, with various geographical conditions in it. It is this superiority that makes the Indonesian nation a great and authoritative nation and respected by the international community. This fact also makes the Indonesian nation known as a muticultural nation. Therefore the aim of this study is to find an appropriate evangelistic model to be applied in the context of a multicultural Indonesian nation. So that the Gospel of the Kingdom of God can be preached efficiently without causing conflicts between Evangelists and UPG (Unreached People Groups). So in this study used a qualitative method with a descriptive-theological approach. The results found three models of evangelism in the context of the Indonesian nation, namely the model of building family relationships with UPG (Unreached People Groups), the service model fighting for the values ??of equality-justice and freedom, and the service model of gospel dialogue-proclamation
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Gately, D. J. "QUEENSLAND PETROLEUM ACT REVIEW AND REFORM." APPEA Journal 29, no. 1 (1989): 72. http://dx.doi.org/10.1071/aj88011.
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On 12 May 1988 amendments to the Queensland Petroleum Act of 1923 came into force. These empower the Governor- in- Council to appoint a Pipelines Tribunal to inquire into the operations of any existing or proposed pipeline. The Act now affirms the existence of the Secretary of Mines as a Corporation which can undertake all the aspects of an oil company from exploration to distribution of refined products. In particular, this corporation now has the sole right to construct and operate any pipeline in Queensland which extends beyond the boundaries of a lease. There was little or no dialogue with industry prior to the proclamation of these amendments.In comparison with the Petroleum Acts of South Australia, Western Australia and the Northern Territory, the Queensland Petroleum Act contains many areas subject to ministerial discretion or which are no longer relevant to present- day administrative practices. The Queensland Government's proposal to issue a green paper discussing amendments to the Act, based on submissions from interested parties, is welcomed since it is in the interests of management of the exploratory oil industry to strive for uniformity of administration in each state.
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Meidinata, Marianus Ivo. "PEWARTAAN DAN KETERBUKAAN ISLAM DAN KATOLIK TINJAUAN PENDAMAIAN MENURUT ILMU PERBANDINGAN AGAMA." Abrahamic Religions: Jurnal Studi Agama-Agama 2, no. 1 (March 1, 2022): 35. http://dx.doi.org/10.22373/arj.v2i1.12110.
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In this study, the author focuses on the reconciliation between proclamation and openness, especially in Islam and Catholicism. This research is comparative research. Methods Data collection is done through a literature study. The perspective of comparative religion is taken to find the meaning of the encounter between the two teachings in Islam and Catholicism. This study finally came to the conclusion that both Islam and Catholicism have their own understanding and teachings regarding preaching and openness. In preaching, both religions believe that da'wah/mission is carried out as a form of transmitting teachings as well as carrying out Allah's commands (through the Prophet Muhammad and Jesus Christ). Both religions believe that their way is the truth. Differences in understanding are more visible in the motives for the openness of each religion. Three guidelines are needed in carrying out da'wah or preaching missions, namely the understanding that humans have ratios, the need for understanding the teachings of other religions, and the importance of an attitude of peace. One concrete activity that needs to be done is interreligious dialogue. When religious adherents adhere to and carry out these principles and activities, then everyone is able to continue carrying out the task of preaching (da'wah/mission) as well as being open to the reality of differences
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El-Desouky, Ayman A. "Naẓm, iʿjāz, Discontinuous Kerygma: Approaching Qur'anic Voice on the Other Side of the Poetic." Journal of Qur'anic Studies 15, no. 2 (June 2013): 1–21. http://dx.doi.org/10.3366/jqs.2013.0094.
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The present study offers tentative reflections toward approaching the questions of revelation, iʿjāz, naẓm and Qur'anic voice from within modern conceptual frames of the literary and the sacred which focus not so much on the poetic and the metaphorical as on the historical. What is meant by the historical here is the locus of human experience in its receptivity to the revealed word: the response to the very fact of revelation, which turns the experience of the sacred text and its rhetorics into an experience of sacred hermeneutics – whether on the level of the individual, from within the uniqueness of each individuality, or on the level of the community of faith and the call to live by the word of revelation. The possibility of a more uniquely Islamic hermeneutics of proclamation will be explored on the level of the ‘discontinuous verse’. By invoking Western traditions of interpretation and hermeneutics the present study also seeks to initiate a dialogue with Western Biblical and critical hermeneutics, with the aim of instituting a more sustained engagement with the peculiarities of Qur'anic voice that will also introduce a particular range of conceptual language not so steeped in the assumptions of Western metaphysics and speculative theologies.
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Keramidas, Dimitrios. "The Holy and Great Council and the Orthodox Diaspora. National Temptations and Missionary Challenges." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (December 30, 2021): 51–68. http://dx.doi.org/10.24193/subbto.2021.2.04.
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"This article explores the issue of the Orthodox diaspora from an ecclesiological, nationalist and missionary perspective. To achieve these themes, the article is divided into four main parts. In the first part, is evaluated the new situation of the Mother Orthodox Churches, founding new canonical territories. At the same time, the rule of having only one bishop in a city was violated, leading to parallel canonical jurisdictions. Unfortunately, most of the time this reality is created because of national interests and not missionaries. However, the solution can only be obtained synodically. In the second part, where he talks about the document Orthodox Diaspora, approved at the Holy and Great Synod in Crete, the article criticizes certain decisions, as well as the lack of reaching a final consensus regarding diaspora. Exploring this non-canonical situation, the article proposes two solutions that do not exclude each other. The first of these refers to the possibility of an ecclesiastical emancipation of the Orthodox diaspora. The second concerns the establishment of a “First” by delegation. The last part of the article talks about the missionary witness of the diaspora. In essence, the mission is just a natural continuation of the Liturgy. That is why the article proposes as a typological model the proclamation-dialogue-cooperation. Keywords: diaspora, mission, unity, ecumenism, Holy and Great Council, ecclesiology "
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Tan, Jonathan. "Missio Inter Gentes: Towards a New Paradigm in the Mission Theology of the Federation of Asian Bishops' Conferences (FABC)." Mission Studies 21, no. 1 (2004): 65–95. http://dx.doi.org/10.1163/1573383041154357.
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AbstractThis essay seeks to investigate the mission theology of the Federation of Asian Bishops' Conferences (FABC) as presented in its official documents during the past three decades of its existence and evaluate its implications. In its official documents, the FABC has proceeded on the basis that the Asian milieu, with its rich diversity and plurality of religions, cultures and philosophical worldviews require a distinctively Asian approach to the proclamation of the Gospel that is sensitive to such diversity and pluralism. To this end, this essay surveys and examines the principal aspects and foundational principles of the FABC's theology of mission. It also explores the implications of the FABC's missiological approach for meeting the challenges of the task of carrying out the Christian mission in the diverse and pluralistic Asian Sitz-im-Leben, especially the FABC's consistent insistence that the Christian mission in Asia is best carried out through a threefold dialogue with the myriad of Asian religious traditions, Asian cultures and the teeming masses of Asian poor and marginalized. It then suggests that the FABC's missiological approach is best described as missio inter gentes (mission among the nations) rather than the traditional missio ad gentes (mission to the nations), because of how the FABC perceives the issue of religious pluralism in Asia and its preferred non-confrontational dialogical approach for dealing with it.
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Barrett, Nick. "Misty Transcendence and the Irony of (Dis)belief." Journal of Reformed Theology 13, no. 2 (October 25, 2019): 135–48. http://dx.doi.org/10.1163/15697312-01302017.
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AbstractIn the late 1970s and ’80s, a new generation of Chinese poets emerged with a powerful critique of the state’s aggressive political reforms. After the 1976 Tiananmen Square incident, the Bejing poet Zaho Zhenkai (known as Bei Dao) wrote a startling poem titled “The Answer” about his refusal to believe in the unquestioned ultimacy of China’s worldview. Bei Dao’s unique style of poetry helped readers make new associations that were otherwise inaccessible to them. This article examines Bei Dao’s use of metaphor in “The Answer” through the lens of the aesthetic philosopher Lambert Zuidervaart and suggests that the poet’s use of self-controverting metaphors makes an absent reality graspable and present. The article then considers the role of public theology as it listens to the witness of the poet’s bewildering evocation of accessing “the real” through disbelief. In consideration of Herman Bavinck’s essay On Contemporary Ethics, this article suggests that theologians (and religious practitioners) should resist the temptation to control the artist’s expression even when it limps with narcissism and moral deficiency. Instead, the theologian (and the church) should fight alongside the artist in helping them to share their staggering vision or, in Bei Dao’s case, the transcendent power of resiliency sustained by the shadows of the dead. This article aims to generate a fruitful dialogue between Bei Dao and the Reformed theological tradition that underscores the uncanny importance of disbelief as an alternative strategy for cultural transformation and faithful proclamation.
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Antic, Ana. "Fascism under Pressure." East European Politics and Societies: and Cultures 24, no. 1 (November 19, 2009): 116–58. http://dx.doi.org/10.1177/0888325409347329.
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This article analyzes how the ideological discourse of the Croatian fascist movement (the Ustaša) evolved in the course of World War II under pressures of the increasingly popular and powerful communist armed resistance. It explores and interprets the way the regime formulated its ideological responses to the political/ideological challenge of the leftist guerrilla and its propaganda in the period after the proclamation of the Ustaša Independent State of Croatia in 1941 until the end of the war. The author demonstrates that the regime, faced with its own political weakness and inability to maintain authority, shaped its rhetoric and ideological self-definition in a direct dialogue with the Marxist discourse of the communist propaganda, incorporating important Marxist concepts in its theory of state and society and redefining its concepts of national boundaries and racial identity to match the communists’ propaganda of inclusive, civic national Yugoslavism. This massive ideological renegotiation of the movement’s basic tenets and its consequent leftward shift reflected a change in an opposite direction from the one commonly encountered in narratives of other fascisms’ ideological evolution paths (most notably in Italy and Germany): as the movement became a regime, the Ustaša transformed from its initial conservatism, traditionalism (in both sociopolitical and cultural matters), pseudo-feudal worldview of peasant worship and antiurbanism, anti-Semitism, and rigid racialism in relation to nation and state into an ideology of increasingly inclusive, culture-based, and nonethnic nationalism and with an exceptionally strong leftist rhetoric of social welfare, class struggle, and the rights of the working class.
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Utomo, Cahyo Budi. "Understanding the Narrative of Nationalism and Humanism by the Media Wayang Perjuangan in History Learning." Paramita: Historical Studies Journal 32, no. 2 (September 29, 2022): 295–305. http://dx.doi.org/10.15294/paramita.v32i2.38578.
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Teaching history in the era of Industrial Revolution 4.0 requires a transformation in media use. Conventional media such as PowerPoints and visual aid no longer attract students. This study aims to analyze the narrative understanding of students’ nationalism and humanism received through the media wayang perjuangan in history learning. This research was carried out with a descriptive method. This research data is qualitative and quantitative. The data were collected using observation, interview, and test techniques. The data analysis techniques used were qualitative and quantitative analysis. The results of this study are (i) quantum teaching becomes a relevant learning model for the application of media wayang perjuangan; (ii) students’ basic knowledge about the history of the proclamation of Indonesian independence became the minimum capital in receiving the narrative from the media wayang perjuangan; (iii) most of the students accepted wayang perjuangan as an alternative medium, and (iv) students reject the idea of imperialism based on an understanding of nationalism and humanism. These two ideas are the most dominant content and impact when taught using the media wayang perjuangan. In conclusion, the media wayang perjuangan can transmit academic ideas of nationalism and humanism resulting from the dialogue process. Thus, this media can be said to be relevant for teaching history on the material of the independence proclamation. However, this media’s implementation is still needed for other historical material to see the media wayang perjuangan’s relevance further. Pengajaran sejarah di era Revolusi Industri 4.0 membutuhkan transformasi penggunaan media. Media konvensional seperti PowerPoint dan alat bantu visual tidak lagi menarik minat siswa. Penelitian ini bertujuan untuk menganalisis pemahaman naratif tentang nasionalisme dan humanisme siswa yang diterima melalui media wayang perjuangan dalam pembelajaran sejarah. Penelitian ini dilakukan dengan metode deskriptif. Data penelitian ini adalah kualitatif dan kuantitatif. Pengumpulan data dilakukan dengan teknik observasi, wawancara, dan tes. Teknik analisis data yang digunakan adalah analisis kualitatif dan kuantitatif. Hasil penelitian ini adalah (i) quantum teaching menjadi model pembelajaran yang relevan untuk penerapan media wayang perjuangan; (ii) pengetahuan dasar siswa tentang sejarah proklamasi kemerdekaan Indonesia menjadi modal minimal dalam menerima narasi dari media wayang perjuangan; (iii) sebagian besar siswa menerima wayang perjuangan sebagai media alternatif, dan (iv) siswa menolak gagasan imperialisme berdasarkan pemahaman nasionalisme dan humanisme. Kedua gagasan ini merupakan isi dan pengaruh yang paling dominan ketika diajarkan dengan menggunakan media wayang perjuangan. Kesimpulannya, media wayang perjuangan dapat mentransmisikan ide-ide akademik tentang nasionalisme dan humanisme yang dihasilkan dari proses dialog. Dengan demikian media ini dapat dikatakan relevan untuk pembelajaran sejarah pada materi proklamasi kemerdekaan. Namun, implementasi media ini masih diperlukan untuk materi sejarah lainnya untuk melihat lebih jauh relevansi media wayang perjuangan. Cite this article: Utomo, C.B. (2022). Understanding the Narrative of Nationalism and Humanism by the Media Wayang Perjuangan in History Learning. Paramita: Historical Studies Journal, 32(2), 295-305. http://dx.doi.org/10.15294/paramita.v32i2.38578
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Smith, Susan. "The Holy Spirit and Mission in Some Contemporary Theologies of Mission." Mission Studies 18, no. 1 (2001): 87–112. http://dx.doi.org/10.1163/157338301x00207.
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AbstractIn 1990, Pope John Paul II spoke of the Spirit as "the principal agent of mission," a statement that can provoke a variety of perceptions of the contemporary practice of mission. In this article I wish to show how the mission of the Spirit enjoys chronological and spatial priority over the mission of Jesus through an examination of the work of some contemporary theologians. An emphasis on the chronological and spatial priority of the Spirit opens up, first, new possibilities for those who favor interreligious dialogue rather than an emphasis on proclamation and proselytization as privileged ways of being missionary. Second, it offers support to women who have long experienced the negative impact of androcentric Christologies in both church and society. Third, the universal presence of the Spirit in creation is an invitation for contemporary women and men to redefine their relationship to the rest of creation, for the Spirit's immanence in all creation should call for a retreat from exploitative attitudes to nature. Fourth, the energizing and vivifying power of the Spirit could challenge that institutional inertia that can encourage the church to think of church expansion and growth as the legitimate goal of missionary activity. But to speak of the Spirit as "the principal agent of mission" also requires that we need to redefine our understanding of the relationship between the Spirit and the Jesus of history. This redefinition is important, for to move from a narrow Christocentrism or theocentrism to a theology of mission that could appear to delink the Spirit from the Father and Son in favor of understanding the Spirit as a "cosmic force," a "cosmic energy" is as limiting as the problem it tries to resolve.
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Lindhard, Tina. "Wellbeing from a Yogic Perspective." DIALOGO 8, no. 2 (June 20, 2022): 118–31. http://dx.doi.org/10.51917/dialogo.2022.8.2.9.
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In this article, I go beyond health and contemplate the Indian Yogic concept of wellbeing against the changing influences of different spiritual traditions in my life. I finally come full circle and consider what Indian metaphysical tradition best fits and throws light on Jesus’s affirmations “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind” and: “Thou shalt love thy neighbour as thyself “(Matthew 22:37-39); proclamations that have fascinated me since my childhood. The inquiry into these statements is a pointer to how we can live a most meaningful yogic life in full clarity and respect concerning all that exists around us.
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Chumak, T. "The notion of Stanislav Shevchenko’s translation in ukrainian-polish cultural relation." Literature and Culture of Polissya 106, no. 20f (December 12, 2022): 42–52. http://dx.doi.org/10.31654/2520-6966-2022-20f-106-42-52.
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The notion of Stanislav Shevchenko’s translation in ukrainian-polish cultural relation The problem of Ukrainian-Polish relations in the field of culture as the most effective and mass form of communication has always aroused the interest of researchers. Cultural dialogue contributes to the cognition, national awareness, mutual enrichment and interpenetration of cultures. This applies to the greatest extent to the cultures of Ukraine and Poland, as it is proved by the centuries of common history of these countries. The proclamation of Ukraine’s independence and the victory of democratic forces in Poland, the establishment of relations between the countries at the level of strategic partnership were the impulse for historical coverage of various aspects of relations between the two countries based on their comprehensive study and analysis with a renewed Europe in the background. Stanislav Shevchenko’s translation occupies an important place among the literary achievements in Ukrainian-Polish cultural relations. Stanislav Shevchenko (poet, translator, member of the Writers’ Union of Ukraine) was born in 1947 in Chernihiv region, in the picturesque village of Hrabiv, Ichnia district. He graduated from the Faculty of Cybernetics of Taras Shevchenko National University of Kyiv (former Taras Shevchenko State University of Kyiv). Stanislav Shevchenko is an Honored Art Worker of Ukraine and Honored Worker of Polish Culture. The artist’s poetry masterpieces include ‘Seredyna Riky’ (‘Middle of the River’), ‘Vira i Sumniv’ (‘Faith and Doubt’), ‘Duma Kyparysa’ (‘Cypress Thought’), ‘Spiv Chuttia’ (‘Singing Sense’), ‘Blyz’ke i Nedosiazhne’ (‘Close and Unreachable’), ‘Zakon zberezhennia liubovi’ (‘The Law of Preservation of Love’), ‘Kvity nebesni zemnoi liubovi’ (‘Heavenly Flowers of Earthly Love’), ‘Pid suzir’iam pasiky’ (‘Under the Constellation apiaries’), ‘Dim dlia dushi’ (‘House for the soul’), ‘Nezryma hran’ (‘Invisible border’), etc. He is the author and host of several cultural programs of the National Radio Company of Ukraine, a laureate of Ukrainian and Polish literary prizes named after I. Nechuy-Levytsky, M. Rylsky, I. Koshelivets, V. Chumak, V. Gulevych, F. Karpinsky and A. Mickiewicz Institute. For more than twenty years Stanislav Shevchenko has been improving his translation skills by publishing essays on the works of Polish poets, participating in symposia and scientific sessions. He has been on internships several times at the two most important universities in Poland – Jagiellonian and Warsaw ones. In the early 1990s, he visited Roman Catholic priest Jan Twardowski, and later met Czeslaw Milosz and Ernest Brill. He received the consent of the Vatican to translate the poems of Pope John Paul II. In his ‘literary’ travels he crossed almost all Poland, getting acquainted with the most important artistic centers. Seeking to show Polish poetry not only in modern terms, he chose the nowadays creators, with a few exceptions, such as Stanislaw Grochowiak, who died in 1976.
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Liang, Songman. "An Analysis of Engagement Resources in Courtroom Closing Arguments: A Case Study of Jodi Arias Case." Journal of English Language Teaching and Applied Linguistics 2, no. 4 (October 30, 2020): 89–98. http://dx.doi.org/10.32996/jeltal.2020.2.4.10.
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Closing arguments are the last chance for prosecutors and defense lawyers to persuade a judge or jury during the trial, and they play an important role in the court trial, and engagement resources can help enhance the objectivity and persuasiveness of closing arguments. Therefore, this paper adopts engagement system to make a comparative analysis in the closing arguments of the prosecutor and the defense lawyer in Jodi Arias case and to explore the effects of engagement resources in arguments. The study found that dialogic contraction resources help compress the rebuttal space of the opposed views and that dialogic expansion resources help enhance the persuasiveness and objectivity of the arguments. Lawyers on both sides often use dialogic contraction resources, while the defense lawyer uses disclamation resources more frequently and the prosecutor uses proclamation resources more frequently.
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Popielewski, Wojciech. "Zbawieni przez miłość Baranka (Ap 1,5b-6)." Verbum Vitae 1 (June 15, 2002): 185–98. http://dx.doi.org/10.31743/vv.1326.
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L'Apocalypse de saint Jean est, injustement, identifiée une catastrophe; lorsqu'on pense l'apocalypse, on commence penser la destruction definitive du monde. Tandis que la lecture approfondie de ce livre mystérieux nous conduit découvrir son message fondamental, quest le message du salut. Dieu vient pour sauver son peuple et le fait grâce au Mystre Pascal du Christ Agneau. Parmis les textes qui en parle se trouve la premire doxologie de l'Apocalypse: 1,5b-6, nommée premire déclaration théologique de l'Apocalypse (Prigent). L'analyse du contexte dans lequel se trouve (1,4-8) nous permet tout dabord de voir un dialoque de la communauté qui prie et qui loue Dieu pour loeuvre du salut accompli par le sang de l'Agneau. L'Église reconnaît l'amour du Christ qui avait pour elle deux effets: a délivré les chrétiens des péchés par son sang et a fait de nous un royaume, des prtres pour Dieu son Père. L'hymne 1,5b-6 est une proclamation de foi en lamour qui fait naître lÉglise, destinée devenir l'Épouse de l'Agneau belle pour aller la rencontre de son mari (Rev 21,2).
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Myasoid, Petro. "Theory in the historical progress of psychological cognition." Psihologìâ ì suspìlʹstvo 1, no. 83 (March 30, 2021): 36–63. http://dx.doi.org/10.35774/pis2021.01.036.
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The article analyzes the correlation between the theory and history of psychology on the basis of a concept, which is formed in the process of researching the work of the outstanding Ukrainian scientist V. A Romenets. According to the concept, psychological cognition is a historical-logical-psychological process that is carried out on an epistemological basis and runs from dualism to monism; stages of the process are ways to solve the main problem of psychology, which fixes the need to characterize the mental as subjective in view of the objective; patterns of the process illuminates the thinking of the author of the theory of mind in solving this problem. The state of theoretical psychology is critically assessed, the latter is understood as marked by the theory of mind progress of psychological cognition. The example of V. A. Romenets’ creative dialogue with his predecessors shows that the theory is evidence of the author’s extraordinary place in this process. The search for the place of man in cognition ends with the proclamation of man as a subject of cognition, a body of self-knowledge of the world, capable of comprehending an object within the limits of its thinking. In epistemology, it is substantialism, proceduralism; the principle of observation is opposed by the principle of involvement; man’s place in cognition is characterized either dualistically or monistically. The idea of the identity of thought and being means that the condition of cognition is the coincidence of the way of understanding an object with the way of its existence. The philosophy of science either denies or affirms the principle of involvement, the same thing happens in the psychology of science. Subjectocentrism in epistemology is echoed in psychology by the opposition of the subjective to the objective, overcoming this opposition generates monistic theories in both epistemology and psychology. In psychology, this is the main problem; it is accentuated by the circle of cognition that the psychologist enters into when, using his own psychic, he explores the nature of the psychic. The problem – a source of psychological knowledge, the circle – evidence of the direct presence of a psychologist in this process. Marxist psychologists solve the problem monistically, in terms of the category of practice. Solutions encounter difficulties, ideas deepen the content of the category of practice and open the possibility of new solutions to this problem. Psychologists of the post-Soviet era do not think as a category of practice and, in contrast to the activity-based, assert the subjective approach. From an epistemological point of view, this is subject-centrism, and from a historical and psychological point of view, it is a step in the opposite direction. According to V. A. Roments, the main way of practice is the act as a contradictory interaction of subjective and objective, which is engraved in the history of human self-knowledge. The dynamics of the components of the act highlights the historical and ontogenetic path of man, the essence and purpose of mental, historical levels of psychological knowledge. In the work of the scientist, psychology reaches a post-classical level of development. For classical psychology, the subjective and the objective are disproportionate entities, for non-classical – the sides of reality, for post-non-classical - the side of the human way of life. The main problem of psychology is solved in fundamentally different ways; the solutions illuminate the path of psychology from dualism to increasingly meaningful monism. Analysis of the work of V. A. Romenets shows that the progress of thinking of the psychologist expresses the historical progress of psychology, which occurs when the way of thinking coincides with the way of being mental. The idea of the identity of thinking and being is illustrated, which logically completes the search for the place of man in cognition in epistemology. The inherent explanation of the nature of the mental circle of cognition expands to the limits of the existence of the mental, and the monistic solution to the basic problem of psychology no longer stands in the way. V. A. Romenets creates a theory of the way of human existence at the historical and ontogenetic level, it is actual to characterize the way of human existence at the individual level on the basis of category of being in the subject-practical content, to implement the anthropological approach in psychology and overcome the gap between theoretical and practical branches of this science.
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Wu, Yi. "Philosophy as Memory Theatre." Politeia 1, no. 3 (2019): 28–44. http://dx.doi.org/10.5840/politeia20191318.
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Contrary to its self-proclamation, philosophy started not with wonder, but with time thrown out of joint. It started when the past has become a problem. Such was the historical situation facing Athens when Plato composed his Socratic dialogues. For the philosopher of fifth century BCE, both the immediate past and the past as the Homeric tradition handed down to the citizens had been turned into problematicity itself. In this essay, I will examine the use of philosophy as memory theatre in Plato's Republic. I shall do so by interpreting Book X of the Republic as Plato's “odyssey” and suggest that such Platonic odyssey amounts to an attempt to re-inherit the collapsed spatial and temporal order of the fallen Athenian maritime empire. In my reading, the Odysseus in the Myth of Er comes forth for Plato as the exemplary Soldier-Citizen-Philosopher who must steer between the Scylla of ossified political principles and the whirling nihilism of devalued historical values, personified by Charybdis. I shall further suggest that Plato’s memory theatre also constitutes a device of amnesia and forgetting. The post-Iliadic Odysseus must drink of forgetfulness from the river Lethe, so that the revenant soldier, Er, and those who inherited the broken historical present during and after the Peloponnesian War, would be enabled to remember in a particular way. Such remembrance, I shall conclude, may be what Plato means by philosophy, a memory theatre of psychic regulation and moral economy that sets itself decidedly apart from earlier tragic and comic catharsis.
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Laws, Kaitlyn, and Ravichandran Ammigan. "International Students in the Trump Era." Journal of International Students 10, no. 3 (August 15, 2020): xviii—xxii. http://dx.doi.org/10.32674/jis.v10i3.2001.
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We’ve all seen the numbers—In 2016, the Institute of International Education (2020) reported a 3% decrease in first-time enrollment of international students in the United States, amounting to nearly 10,000 students. This initial dip, a first since the Institute for International Education began collecting data in 2005, has continued in both 2017 and 2018 (see Table 1). Some in the field have attributed the trend to an increase in the price of education, heightened global competitiveness, and a decrease in sponsored scholarships from key markets. However, many have also pointed to the U.S. political climate following the election of President Donald Trump (Glum, 2017; Rose-Redwood & Rose-Redwood, 2017; Saul, 2018; Smith, 2017).
While some international educators have called the impact of Trump immigration policies on international college students trivial, other institutions have noted concerns over the experiences of international students (Deruy, 2017; Pottie-Sherman, 2018). In response to the 2016 election, a number of institutions quickly reacted with messages of support to their international community. Universities across the nation leapt to action. Most notably, the #YouAreWelcomeHere campaign swept the nation, with more than 380 institutions of higher education participating (NAFSA, 2020).
With its “America First'” vision, the Trump administration has focused its efforts in three main areas of immigration: border security, interior enforcement, and employment (The White House, 2018). The President has encountered setbacks in achieving some of his goals, but many proposed changes in immigration law have succeeded (Pierce, 2019). Among his most recent actions are presidential proclamations that suspend certain employment-based visas to preserve domestic jobs and support the U.S. economic recovery amid the Coronavirus pandemic. In order to pursue its aggressive immigration agenda, the administration has crafted and adopted a powerful narrative for the American public that has been distributed through digital and news media. It can be argued that this narrative, employed as a tool for supporting policy change, has had an impact on the feelings of safety, security, and belongingness for many people, including international students and scholars in the United States.
The Narrative Policy Framework (Shanahan et al., 2018) argues that stories are integral in shaping the entire policy cycle, from agenda setting through implementation. It acknowledges a narrative’s four main structural elements: setting, characters, plot, and the moral of the story. Beyond its structure, the Narrative Policy Framework also suggests that policy actors may utilize strategies to move their audiences in one direction or another, serving as a powerful catalyst for change (Shanahan et al., 2018).
Burgeoning literature in the field of international student services hints at this connection between an increasingly unwelcoming environment for international students and their growing feelings of insecurity (Bartram, 2018; Mathies & Weimer, 2018; Rose-Redwood & Rose-Redwood, 2017). International student support offices across the world may vary in organizational structure and the range of services they provide, but all share the responsibility of assisting international students in their educational and cultural transition to campus (Ammigan & Perez-Encinas, 2018; Briggs & Ammigan, 2017). As international educators, it is our responsibility to reach across disciplines for tools that help us better understand and serve our communities. While some of us have institutional responsibilities to administer regulatory compliance with shifting immigration policies and procedures, we must also acknowledge that the support model for our students may need to be recalibrated so we can directly address the potential impact of other environmental factors, including political narratives.
Below, we offer a few recommendations for administrators and support staff to consider as they bolster support for their international community. Incidentally, these propositions might also be relevant to many non-U.S. institutions that are addressing similar situations and issues on their respective campuses internationally.
Provide access to accurate immigration advising. Amid confusion and varying perspectives on changing immigration policies, it is important for designated university officials to remain accessible to students and scholars who seek timely and factual guidance on their visa status and employment options as per official government regulations.
Establish an open forum for addressing concerns. Some students, despite struggling to understand the effects of a changing political climate, may experience social withdrawal and hesitate to come forward. Institutions must consider creating a safe and supportive space for dialogue. This also includes regularly assessing the needs and challenges of their students.
Partner with service offices, academic units, and student organizations on campus to develop collaborative resources that can help address the overwhelming fears and anxieties among international students and scholars, and ensure their wellbeing and academic success.
Develop initiatives with local government and community organizations to create a welcoming home and friendly setting for international visitors. International student support offices can play a leadership role in developing supportive networks and connections with the wider community.
Implement culturally sensitive orientation programs and early interventions that support international students during times of high stress to help them with their academic, social, and cultural adjustment to campus.
As university administrators and staff recognize the impact of political narratives on the wellbeing of our international communities, it is critical that we remain proactive in providing support services that are intentional and inclusive in nature. Such initiatives not only enhance the student experience but can help advance diversity and internationalization efforts across the institution.
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"Dialogue and Proclamation (Excerpts)." International Bulletin of Missionary Research 16, no. 2 (April 1992): 82–86. http://dx.doi.org/10.1177/239693939201600208.
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This document, released by the Vatican on June 20, 1991, was published in English in L'Osservatore Romano on July 1, 1991, and in Origins: CNS Documentary Service, July 4, 1991. These excerpts from the Vatican's English translation retain the original paragraph numbers, but the footnotes are not included. Copies of the complete text may be ordered from Catholic News Service, 3211 4th Street N.E., Washington, DC 20017–1100.
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Karuvelil, George. "Graded Theism: A Fundamental Theology of Religions." Irish Theological Quarterly, September 2, 2021, 002114002110391. http://dx.doi.org/10.1177/00211400211039154.
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This article is set in the context of the pastoral difficulties in embracing interreligious dialogue. Tracing the problem to the seeming incompatibility between dialogue and proclamation, it goes on to argue that this difficulty can be overcome by providing an adequate conceptual framework. Using some recent work in fundamental theology, the article proposes ‘graded theism’ as providing the needed conceptual grounding for overcoming the said incompatibility. This article clearly distinguishes fundamental theology from theology of religions, philosophy and theology from scientific study of religions, the common ground required for dialogue from the lowest common denominator of religions postulated on the basis of scientific study. The last distinction enables one to maintain both commonalities as well as particularities of religions, and collaborate with people of other faiths without undermining proclamation.
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Briola, Luke. "Aggiornamento and Dialogue: Some Ambiguity from Gaudium et Spes." Lumen et Vita 6, no. 2 (April 22, 2016). http://dx.doi.org/10.6017/lv.v6i2.9322.
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At the heart of ecclesial mission, and thus of theology, is a diligent reading, discernment, and elevation of the signs of the times in the light of Jesus Christ. Such was the imperative of the Second Vatican Council’s Pastoral Constitution on the Church in the Modern World, Gaudium et spes, that has today been freshly received in the papacy of Francis. Precisely in order to attentively listen to those yearnings of the world, the word of the Council and arguably of Francis’s entire pontificate has been dialogue. Meanwhile, alongside excitement and hope, confusion and controversy continues to surround the legacy of the Council and the assessment of Pope Francis. The most recent Synod on the Family has demonstrated as much. This paper suggests that one of the issues-under-the-issues is the precise meaning of “dialogue,” an ambiguity that can be traced back to Gaudium et spes itself. After considering the positions of Joseph Ratzinger and Edward Schillebeeckx vis-à-vis Gaudium et spes, this paper suggests that, in actuality, two conceptions of dialogue are present in the church’s pastoral constitution. This conciliar ambiguity regarding the precise meaning of dialogue between church and world—whether a bold one-sided kerygmatic proclamation of the Gospel sine glossa or a more reciprocal two-sided mutual learning—is undoubtedly one source of confusion in any discussion of ecclesial mission today and thus merits our further attention. This paper briefly proposes that three fundamental theological questions offer some aid to resolve this key tension in Gaudium et spes: the role of eschatology in the church’s life; the relationship of nature and grace; and where, what, and who the church is. To continue to receive the Council’s teaching on dialogue is essential—the church’s missionary mandate from Christ depends on it.
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Damianus, Yohanes. "Dayak Tunjung Cosmology and the Theology of Communio Sanctorum An Exploration of Contextual Theology in Synthetic Model of Stephen B. Bevans." International Journal of Indonesian Philosophy & Theology 1, no. 1 (June 30, 2020). http://dx.doi.org/10.47043/ijipth.v1i1.5.
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The revelation of God through the history is being permeated in human beings’ culture. Eventually, its proclamation too brought in itself the culture elements. Since, the culture itself is holy, because it is exactly part of the revelation, and one culture can be in dialogue with other (s) one because God has taken the culture as a context for His own revelation. In missiology, theological reflection tries to further offer and define what the church has been doing since its presence, a practice of a contextual theological reflection. In this space of thought, the church doctrine on communio sanctorum will be in dialogue with a Dayak Tunjung cosmology, an effort to make a synthesis between theology and culture so that the two communities can live and grow together in their respective traditions. The synthetic model of contextual theology offered by Stephen B. Bevans will be used as a framework. The reflection will go to make a synthetic model of theology of Dayak Tunjung cosmology and communio sanctorum in its three categories, mainly cosmological, ritual, and communal life. God, through his Holy Spirit, continuously renews the human beings together with their whole culture aspects.
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"William R. Burrows (ed.), Redemption and Dialogue. Reading 'Redemptoris Missio' and 'Dialogue and Proclamation', Maryknoll, Orbis Books, 1994, 244 pp. ISBN 0-88344-935-8 US$ 19.95." Exchange 23, no. 2 (1994): 187–89. http://dx.doi.org/10.1163/157254394x00325.
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Masoga, Alpheus. "Oracle-Speech in Ancient Israel and Divination in (Southern) Africa: A Comparative Study." Journal for Semitics 27, no. 1 (October 24, 2018). http://dx.doi.org/10.25159/1013-8471/2937.
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This study compares African divination and oracle speech to prophetic oracle speech in ancient Israel. It is generally acknowledged by scholars that both African divination and prophetic oracle speech in the ancient Near Eastern (ANE) world—focusing particularly on Israel––do not confine themselves to the proclamation role, but, instead, broaden to accommodate the distinct supernatural prowess dimensions. This essay demonstrates that natural phenomena and paraphernalia––such as ditaola (divining bones), metsi (water), mmu le lefatshe (land spaces), mebala (colours), and the fauna and flora––are interrelated in an oracle-speech dialogue. The study argues for contextual and relevant perspectives of oracle speech in African divination in comparison to prophecy in ancient Israel. It is argued in this submission that oracle speeches in both Israelite prophecy and (southern) African divination share some striking similarities although some divergences can also be identified.
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Michalski, Jarosław T. "Contemporary theories of teaching religion. Between tradition and modernity." Forum Pedagogiczne 10, no. 1 (May 28, 2020). http://dx.doi.org/10.21697/fp.2020.1.14.
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The author attempted to present the following main theories of teaching religion: the theory of personality, theory of authenticity, theory of testimony, theory of the Holy Spirit, dialogue theory, proclamation theory and teaching theory. All of the theories with their obvious advantages, claim the broadly understood theory of teaching to be the most useful in the practical activities. The teaching theory contains the most important elements of other theories. It has a huge potential for explanation, thus becoming the essence of all theories of teaching religion. It ultimately determines the most effective model of practical activities that make up the process of modern religion teaching. This article refers directly to the paradigm of the theoretical teaching of religion and religious knowledge, while indirectly to the other paradigms, because the theory of teaching religion (like any other teaching theory) determines the type and quality of its practice.
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Marshall, Nandi A., and Christina S. Cook. "Trust Black Women: Using Photovoice to Amplify the Voices of Black Women to Identify and Address Barriers to Breastfeeding in Southeast Georgia." Health Promotion Practice, November 23, 2022, 152483992211351. http://dx.doi.org/10.1177/15248399221135102.
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Barriers to breastfeeding for Black mothers are well documented in the literature. Local context is crucial for understanding and addressing barriers. Our research used the photovoice method to amplify the voices of Black mothers in Chatham County, Georgia. Guided by the sociol-ecological model, this photovoice project explored and identified the social, cultural, and physical barriers to breastfeeding that the mothers experienced. Two additional themes emerged through data analysis: personal comfort with public breastfeeding and the women’s recommendations for breastfeeding support and normalization. Lack of physical spaces, lack of peer and family support, the need to overcome the stigma associated with breastfeeding, and advocating for more lactation spaces were commonly stated by the participants. These results led to the creation of a policy toolkit, a breastfeeding policy template, a proclamation to make the City of Savannah a Breastfeeding Family Friendly Community, an online photobook to share the experiences of the mothers, and additional paths of dialogue to increase inclusivity and expand health equity within Chatham County.
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Gamberini, SJ, Paolo. ""With Sincere Reverence": A Christological Perspective for the Interreligious Dialogue Envisioned by Nostra Aetate." Studies in Christian-Jewish Relations 1, no. 1 (April 15, 2011). http://dx.doi.org/10.6017/scjr.v1i1.1353.
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Theologians have a particular task to provide discernment when expressing in interreligious dialogue the Christological proclamation that Jesus Christ is "'the way, the truth, and the life,' (Jn 14:6), in whom people may find the fullness of religious life, in whom God has reconciled all things to Himself" (Nostra Aetate, §3). Therefore, there is a need to renew the spirit of the Conciliar Declaration Nostra Aetate,, which reminds us that the Catholic Church rejects nothing that is true and holy in the other religions. The Church acknowledges with sincere reverence ("sincera cum observantia") that the other often religions reflect a ray of that Truth which enlightens all people. In this article, I highlight three different moments in which this sincere reverence towards other religions may be realized. The first moment may be called methodological and refers to the Ignatian tradition of the Spiritual Exercises. I develop first of all the praesupponendum (presupposition) as an attitude of being able to listen to the religious experience of the other; then the contemplatio ad amorem (contemplation in attaining love), as awareness and recognition of the action of the Spirit: being able to distinguish the religious experience of God from its theoretical and practical interpretations; finally the magis, the continuing transcending of the religious conscience in reaching out God: Deus semper maior (God is always greater). The second moment of my paper is more theoretical. I deal with the question of Truth within the interreligious dialogue and how God’s ineffable transcendence and otherness have been revealed in this Jesus of Nazareth; "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him" (Jn 1:18). The humanity of God, Jesus’ particularity, is not a limitation for interreligious dialogue, but constitutes an adequate perspective for determining the universality of Jesus Christ. The third moment considers the practical dimension of the dialogue. I relate the inner otherness of God (Trinity) with God’s becoming other than himself (Incarnation), showing how the evangelical praxis of the believer, who makes himself everything for everybody, is able in the praxis, more than in theory, to sustain the eschatological tension between the already and not yet that is characteric of interreligious dialogue.