Academic literature on the topic 'Guilt – Religious aspects – Christianity'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Guilt – Religious aspects – Christianity.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Guilt – Religious aspects – Christianity"
1
Setzer, Claudia. "Does Paul Need to Be Saved?" Biblical Interpretation 13, no. 3 (2005): 289–97. http://dx.doi.org/10.1163/1568515054388191.
Full textAbstract:
AbstractWhile many liberal Jews have endorsed Jesus as one of their own for at least a century, Paul has often borne the blame for injecting anti-Judaism into early Christianity. The work of these scholars helps overturn these judgments against Paul. Several emphases of their work help us to better appreciate Paul as a pedagogue of multiple identities. 1) Being "in Christ" and being part of Israel are compatible, not contradictory identities for Paul. 2) Paul believes that Gentiles, by being "in Christ" come under the umbrella of Israel, even without circumcision or conversion. 3) Paul's mission as the teacher to the Gentiles shapes every aspect of his rhetoric and message. 4) Paul is animated by the question of Gentile inclusion in God's people, not the existential guilt of the individual. This article also poses four questions as we pursue this approach to Paul. 1) Why does Paul, the robust Jew who continues to believe in Israel's election, so virulently oppose Gentile circumcision or conversion, which was part of the Judaism of his time? 2) What is the role of the cross, which does not spring from the language and myths of Israel, in Paul's thought? 3) Does Paul think he is doing anything new, particularly since he uses the language of novelty? 4) How much does Paul need to be "saved," i.e. made to conform to our contemporary standards, for us to appreciate him as part of our experience and traditions?
2
Clark, Kelly James. "Imaginings." European Journal for Philosophy of Religion 9, no. 3 (September 21, 2017): 17–30. http://dx.doi.org/10.24204/ejpr.v9i3.1993.
Full textAbstract:
In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief.
3
Brown, Christine. "'A Huge Burden of Guilt' Christianity and Nature." Expository Times 109, no. 5 (February 1998): 139–42. http://dx.doi.org/10.1177/001452469810900504.
Full text
4
HAMILTON, CHRISTOPHER. "Kierkegaard on truth as subjectivity: Christianity, ethics and asceticism." Religious Studies 34, no. 1 (March 1998): 61–79. http://dx.doi.org/10.1017/s0034412597004174.
Full textAbstract:
This paper is an exploration and interpretation of Kierkegaard's account of Christian belief. I argue that Kierkegaard believed that the Christian metaphysical tradition was exhausted and hence that there could be no defence of belief in God in purely rational terms. I defend this interpretation against objections, going on to argue that Kierkegaard thought it possible to defend a post-metaphysical conception of religious belief. I argue that Kierkegaard thought that such a defence was available if we understand correctly what it is to speak with ethico-religious authority. I argue that, when interpreted in the way I outline, Kierkegaard's notion of ethico-religious authority shows his conception of religious belief to have great plausibility. However, Kierkegaard goes on to argue that an individual's true relationship with God is constituted through the cultivation of guilt and the sense of himself as a sinner, and I give reasons for rejecting this claim, arguing that such cultivation is a form of asceticism.
5
Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (January 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
Full textAbstract:
Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
6
Blenkinsopp, Joseph. "The Sacrificial Life and Death of the Servant (Isaiah 52:13-53:12)." Vetus Testamentum 66, no. 1 (January 21, 2016): 1–14. http://dx.doi.org/10.1163/15685330-12301220.
Full textAbstract:
The argument presented in this article is that the term ‘asham’ in Isa 53:10 refers to the sacrificial ritual of the guilt offering, that this reference is supported by indications throughout Isaiah 53, and that therefore the suffering and death of this Servant of the lord is to be understood as sacrificial by analogy with the ritual of the guilt or reparation offering in the book of Leviticus. This conclusion, much contested in contemporary scholarship, is supported by a survey of the reception of this text in the period prior to early Christianity.
7
Dunn, Geoffrey D. "Geoffrey S. Smith: Guilt by Association: Heresy Catalogues in Early Christianity . Oxford: Oxford University Press, 2015." Journal of Religious History 42, no. 2 (June 2018): 297–98. http://dx.doi.org/10.1111/1467-9809.12519.
Full text
8
Yang, Lucinda. "Aspects of Pentecostal Christianity in Zimbabwe, by Lovemore Togarasei (ed.)." Pneuma 41, no. 2 (August 30, 2019): 363–66. http://dx.doi.org/10.1163/15700747-04102030.
Full text
9
Morgan, Robert. "Historical and Canonical Aspects of a New Testament Theology." Biblical Interpretation 11, no. 3 (2003): 629–39. http://dx.doi.org/10.1163/156851503790507954.
Full textAbstract:
AbstractIn nineteenth-century discussions of the scope and methods of New Testament theology more attention was paid to the new historical methods than to the reasons for this discipline. Its independence from dogmatics was new, but it was the role of Scripture in the life of the Church which made it important in educating clergy. Theological interpretation of any passage of Scripture might serve as a source of Christian faith and theology, but for Scripture to be a norm, a survey of the whole New Testament is needed. New Testament theologies using historical exegesis and attending to all the canonical writings can offer (or imply) proposals about the identity of Christianity, and in the conversation between such proposals a measure of consensus can be expected where there is agreement to respect textual intention. Most Christian reading of Scripture to nourish and communicate faith is done through translations and without asking about authorial intention, but theologians making proposals about the identity of Christianity which accord with the witness of Scripture are subject to more constraints for the sake of consensus. They need to survey the whole New Testament using critical historical exegesis and background knowledge of the ancient world to inform a perspective derived from their contemporary understandings of Christianity. Such theologically interested surveys are properly called New Testament theologies.
10
Vitz, Paul C., and Philip Mango. "Kernbergian Psychodynamics and Religious Aspects of the Forgiveness Process." Journal of Psychology and Theology 25, no. 1 (March 1997): 72–80. http://dx.doi.org/10.1177/009164719702500107.
Full textAbstract:
The concept of forgiveness is defined and placed in an object relations framework of Otto Kernberg and of John Gartner. The latter presents an interpretation involving the overcoming of splitting which is a kind of proto-forgiveness applicable for treating borderline patients. Given this context, a model of five stages in the forgiveness process is outlined. These stages are adapted from Linn and Linn (1978) and from Kernberg (1992). It is proposed that the crucial last stage requires more than self-acceptance. Specifically, recovery from genuine harm done to others or the self (real guilt) requires repentance and forgiveness, neither of which can be supplied by psychotherapy. Positive clinical signs of genuine forgiveness are briefly described, as are ways in which forgiveness is often put in the service of pathology, such as false forgiveness. Clinical procedures to facilitate forgiveness are noted.
Dissertations / Theses on the topic "Guilt – Religious aspects – Christianity"
1
Goins, Jeffrey P. (Jeffrey Paul). "Expendable Creation: Classical Pentecostalism and Environmental Disregard." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278335/.
Full textAbstract:
Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.
2
Velthuysen, Daniel Nicholas. "A pastoral theological examination of inner healing." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1016248.
Full textAbstract:
Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.
3
Chant, Jeffrey MacIntosh, and University of Lethbridge Faculty of Education. "Experiences of male woundedness and the influence of understandings of Christ." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/341.
Full textAbstract:
The purpose of this study was to bring to consciousness the varied experiences that men
have had of feeling wounded and to explore how a relationship to Jesus the Christ has
influenced their understanding of those experiences. A modified naturalistic inquiry
model was used as the qualitative research method, and the research was developed using
grounded theory. This method of inquiry encouraged participants, and the researcher, to
voice their experiences and to utilize them in a way that made the research significant.
This methodological approach allowed themes to emerge, while honouring the stories and
experiences that the participants shared. The theoretical framework for the study emerged
from two major fields of research: Christian theology and gender-male studies. This
research is located where these two fields intersect and overlap. It builds on the research
from gender-male studies, specifically the psychological study of men and masculinity,
organized men's movements, mythopoetic movements, profeminist movements, as well
as the Christian theological understanding of a Messiah who has been portrayed and
understood as the "wounded healer." The research focuses on the point at which men's
experiences connect with their own sense of woundedness, their Christian faith, and their
process of healing. The researcher engaged a discriminate group of men in exploring and
trying to understand their experiences of feeling wounded in relation to the Christian
story. Four men were identified who have had formal education in both pastoral
psychology and theology. The participants were interviewed, and a constant comparative
method was employed. Throughout the process of interviewing these men and being
privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own
stories of feeling wounded through hearing those of the participants. Identifying and
articulating woundedness helps to manifest the path of healing and self-understanding,
ultimately leading to happier lives.x, 130 leaves ; 29 cm.
4
Menatsi, Richard. "The concept of "the people" in liberation theology." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1015654.
Full textAbstract:
The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.
5
Dyck, Veronica H. "Self-sacrifice, caring and peace : a socio-ethical preface to feminist theology." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34949.
Full textAbstract:
This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres.A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.
6
Boyd, Paul. "The Afrocentric rewriting of history with special reference to the origins of Christianity." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683366.
Full text
7
Beattie, Cora Rebecca. "An exploration of a London Church Congregation's perceptions of homosexuality." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/1640.
Full textAbstract:
The following treatise focuses on the ongoing conflict within the church regarding the issue of homosexuality. It is an important issue that has divided both churches and denominations and it continues to cause hurt in both the lives of Christians and non-Christians alike, both straight and gay. The popular position seems to be that the church, and Christians in general, are homophobic and believe that Christianity and homosexuality are not compatible. This research is a case study and focuses on a church in London. The research was carried out to discover whether this position, often portrayed by the media, was true of this church. It also sought to discover whether theories of conflict management and in particular John Burton’s theory of basic human needs could offer insight and alternative approaches in future discussions. The findings of this research offer hope in the situation in that they show this particular church is not homophobic, nor do the majority believe homosexuality and Christianity to be incompatible.
8
McArthur, M. Jane. "Memory in the New Creation : a critical response to Miroslav Volf's eschatological forgetting." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13543.
Full textAbstract:
In this thesis I respond to Miroslav Volfs proposal that in the eschaton painful memories will be forgotten in order not to detract from the joy of the New Creation. Through consideration of the constitution of personal identity and memory I will show that his proposal is problematic if, in the New Creation, persons are to be continuous with themselves. In my chapter on forgiveness I show that that it is possible, through forgiveness, for people to come to remember even the most painful of experiences without experiencing pain anew, I will show that painful memories can be healed and transformed, and thus that eschatological forgetting is not necessary. I will argue in the final chapter that, just as in his resurrection body Christ bore scars of the crucifixion, so in the New Creation we too will bear scars from our earthly lives. The main sources in the chapter on personal identity are John Macmurray, Alastair McFadyen and, to a lesser extent, Paul Ricoeur. The work of Gregory Jones is significant in chapters 2 and 3 (looking at memory and forgiveness respectively). In chapter 4 (New Creation) I have drawn on the work of Jurgen Moltmann as well as that of Bauckham and Hart.
9
Faber, Alyda. "Wounds : theories of violence in theological discourse." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36922.
Full textAbstract:
My dissertation presents a survey of theories of violence in contemporary theological discourse. I consider four positions that represent a range of current trends within theology: Girardian anthropology, the radical orthodoxy movement, liberation theology, and feminist theology.Rene Girard creates a scientific model of violence as a universal scapegoating mechanism at the origin of all human culture, which he posits as knowledge gained through the revelation of Jesus Christ. A key figure in the radical orthodoxy school, John Milbank, recovers Augustine's theology of history as a narrative of the ontological priority of peace in an attempt to discipline human desire away from its fascination with violence. Latin American theologians argue a similar priority of the peace and justice of the kingdom of God in their rhetoric of revolutionary violence as a defense of a poor majority oppressed by the structural violence of the state. Three feminist theologians, Carter Heyward, Rita Nakashima Brock, and Susan Thistlethwaite, construct an essentialist eros untroubled by violence in order to denounce the abuses of patriarchal sexual violence.
These contemporary theologians structure their discussions of violence as a speculative problem within categorical distinctions of good and evil. Their ordered theological systems exclude real negativity, not only from God as a totality of good, but also from humans. Within these theodicies, violence becomes unrepresentable in terms of damage to bodies.
I analyze the work of Georges Bataille, a philosopher of religion, as a critical counterpoint to these theories of violence. Bataille's practice of a mysticism of violence disturbs theological assumptions of humanness as intrinsically good and extends the notion of the sacred to include abject flesh and its violence.
Bataille's work provides resources for a "poetics of reality," a way for Christian theologians to express negativity---undecidability, ambiguity, disorder, pain, violence, bodily disintegration, death---as part of their religious imagination rather than perceiving it as an external threat to ordered theological systems. A poetics of reality is a practice of attention that lives deeply in human instability and human yearning for God.
10
Schaefer, Robyn 1951. "Rock of ages cleft for me : an analysis of journeys in Christian feminism." Monash University, School of Humanities, Communications and Social Sciences, 2004. http://arrow.monash.edu.au/hdl/1959.1/5350.
Full textBooks on the topic "Guilt – Religious aspects – Christianity"
4
Schliesser, Christine. Everyone who acts responsibly becomes guilty: Bonhoeffer's concept of accepting guilt. Louisville, Ky: Westminster John Knox Press, 2008.
Find full text
5
Everyone who acts responsibly becomes guilty: Bonhoeffer's concept of accepting guilt. Louisville, Ky: Westminster John Knox Press, 2008.
Find full text
6
Rushdoony, Rousas John. Politics of guilt and pity. Vallecito, Calif: Ross House Books, 1995.
Find full text
7
Good guilt, bad guilt: And what to do with each. Downers Grove, Ill: InterVarsity Press, 1996.
Find full text
10
Schliesser, Christine. Everyone who acts responsibly becomes guilty: The concept of accepting guilt in Dietrich Bonhoeffer: reconstruction and critical assessment. Neukirchen-Vluyn: Neukirchener, 2006.
Find full textBook chapters on the topic "Guilt – Religious aspects – Christianity"
1
Taringa, Nisbert T., and Macloud Sipeyiye. "Religious Pluralism and the Interaction between Pentecostal Christianity and African Traditional Religions: A Case Study of ZAOGA and Shona Traditional Religion." In Aspects of Pentecostal Christianity in Zimbabwe, 199–210. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78565-3_14.
Full text
2
Lopes, Ana Cristina, and Diogo Telles Correia. "Spiritual, Religious and Ethical Values in a Suicidal Individual." In International Perspectives in Values-Based Mental Health Practice, 109–15. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47852-0_13.
Full textAbstract:
AbstractReligious and spiritual experiences can appear in mental health practice as far as they often structure what aspects of psychopathological phenomena are present, sometimes making it difficult to determine whether some experiences should be classified as symptoms of a psychiatric disorder or crises within spiritual life.We present a clinical vignette of a 62-year-old sacristan who was admitted to the Psychiatric Emergency Room for suicidal thoughts in the context of physical sequelae of a cardiac episode. He confessed that, in the process of coping with his illness, he had a distressing experience of guilt and of losing his religious faith and shared the intention to take his own life by hanging himself.Themes that emerge in the discussion include issues related to the boundaries of psychiatric diagnosis, the spiritual dimension of mental health and the values that underlie clinical decision-making regarding a suicidal individual.Incorporating religious and spiritual perspectives in the clinical assessment of patients is essential to understand individual’s framework of cultural values and social attitudes on disease.
3
Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms." In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
Full textAbstract:
AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
4
"Oppressive Aspects of Christianity." In Religious Feminism and the Future of the Planet : A Christian-Buddhist Conversation. Bloomsbury Academic, 2001. http://dx.doi.org/10.5040/9781474287166.ch-004.
Full text
5
Demacopoulos, George E. "The Chronicle of Morea." In Colonizing Christianity, 103–22. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284429.003.0007.
Full textAbstract:
This chapter assesses The Chronicle of Morea, which contains some of the most intriguing aspects of the colonial encounter of the Fourth Crusade. The Chronicles of Morea provides a series of discursive juxtapositions between the Franks and the Greeks. Although it has a very complicated textual history, The Chronicles of Morea tells the multigenerational story of the Frankish Villehardouin dynasty, which ruled the Peloponnese in the centuries after the conquest of 1204. This text reveals not only the way that colonizer and colonized eventually came to work alongside one another but also the way that the prolonged encounter between Greeks and Franks transformed the means by which both understood their sense of identity and religious commitments. It is precisely because of these aspects of this text that the insights of postcolonial analysis help one to understand the many complexities that they convey.
6
Corrigan, John, and Lynn S. Neal. "Intolerance toward Native American Religions." In Religious Intolerance in America, Second Edition, 125–46. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655628.003.0006.
Full textAbstract:
Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.
7
Bradley, Ian. "The Revival of Celtic Christianity." In The History of Scottish Theology, Volume III, 259–70. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0019.
Full textAbstract:
The modern revival of interest in Celtic Christianity which reached its height during the last decade of the twentieth century was a largely popular and non-academic phenomenon. However, it did stimulate academic interest and activity within Scottish university departments of theology and religious studies. This chapter surveys the academic aspects of the Celtic Christian revival, focusing especially on the work of James Mackey and Noel O’Donoghue in Edinburgh, Thomas Clancy and Gilbert Markus in Glasgow, and Donald Meek in Aberdeen. It explores the tensions between enthusiasts for Celtic Christianity and those highly sceptical of the entire concept and charts the way the focus of studies in this area has moved from Britain to the United States and from the theological to the historical, linguistic, and cultural.
8
Kurar, İhsan, Saadet Zafer Kavacik, and Mehmet Emin İnal. "The Effect of Religious Affiliation on Nation/Place Image." In Destination Management and Marketing, 321–44. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2469-5.ch019.
Full textAbstract:
Tourism industry is related to food and beverage, transportation, accommodation and many more fields. For this reason, tourism marketing is gaining importance all over the world. Most of the fastest growing tourism countries' promotion activities are increasingly raising the popularity and importance of these countries. Tourism has an important role in the development of countries as a service industry and a multi-faceted concept. Hence, tourism activities currently have gained new forms, new insights and new methods. One of them are faith or pilgrimage based tours. Today, for travels especially made for cultural purpose, religion is one of the leading factors. For example, Benares in Brahman, Mecca and Madinah in Islam, Jerusalem and Ephesus in Christianity are religious places attracted many of tourists due to the pilgrimage. This major movements of migration making for religious purposes affect regions, countries and destinations in terms of the economic and social aspects. This situation creates economic opportunities for countries which have consistently balance of payments deficit. In addition to this, religious trips impress people spiritually, physically, mentally, socially and emotionally. Therefore, people visit the holy places of the faith they belong. For this reason, faith activities in different parts of the world attracted millions of people annually. Among them religious buildings, rituals, festivals, spiritual and religious events are important factors that affect the behaviour of tourists and directs people to faith tourism.
9
Kurar, İhsan, Saadet Zafer Kavacik, and Mehmet Emin İnal. "The Effect of Religious Affiliation on Nation/Place Image." In Strategic Place Branding Methodologies and Theory for Tourist Attraction, 245–68. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-0579-2.ch012.
Full textAbstract:
Tourism industry is related to food and beverage, transportation, accommodation and many more fields. For this reason, tourism marketing is gaining importance all over the world. Most of the fastest growing tourism countries' promotion activities are increasingly raising the popularity and importance of these countries. Tourism has an important role in the development of countries as a service industry and a multi-faceted concept. Hence, tourism activities currently have gained new forms, new insights and new methods. One of them are faith or pilgrimage based tours. Today, for travels especially made for cultural purpose, religion is one of the leading factors. For example, Benares in Brahman, Mecca and Madinah in Islam, Jerusalem and Ephesus in Christianity are religious places attracted many of tourists due to the pilgrimage. This major movements of migration making for religious purposes affect regions, countries and destinations in terms of the economic and social aspects. This situation creates economic opportunities for countries which have consistently balance of payments deficit. In addition to this, religious trips impress people spiritually, physically, mentally, socially and emotionally. Therefore, people visit the holy places of the faith they belong. For this reason, faith activities in different parts of the world attracted millions of people annually. Among them religious buildings, rituals, festivals, spiritual and religious events are important factors that affect the behaviour of tourists and directs people to faith tourism.
10
Garrard, Virginia. "Epilogue." In New Faces of God in Latin America, 237–40. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529270.003.0007.
Full textAbstract:
This is the summing up of this major themes of this book, which situates World Christianity in Latin America with a series of case studies. It has explored vernacular herumanutics and cultural “reclamation” of Christianity from its European vestigates, the spirit-filled aspects of Latin American religion that involve Spiritual Warfare on one side and indigenous or occult evocations on another; it examines these interactions even more closely in the observing how Haitians interpret trauma from a religious perspective, and it concludes with a discussion of neopentecostal megachurches and new technologies of self. This epilogue returns to some of the questions posed introduction about how new Christianities in Latin America interact with modernity for better and for worse. It also emphasizes how vernacular Latin American Christianity blends the novel with the numinous, the sacred with materiality, community values with consumerist greed, traditional cosmovision with global religious networks, neoliberal capitalism with magic, saints with criminals, so long as the faithful retain an unwavering belief in supremacy and divine power.
Conference papers on the topic "Guilt – Religious aspects – Christianity"
1
Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS." In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
Full textAbstract:
В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.