Journal articles: 'Idolatry'

1

Michelle Herman. "Idolatry." River Teeth: A Journal of Nonfiction Narrative 10, no. 1-2 (2008): 76–90. http://dx.doi.org/10.1353/rvt.0.0024.

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Herman, Michelle. "Idolatry." River Teeth: A Journal of Nonfiction Narrative 5, no. 2 (2004): 49–62. http://dx.doi.org/10.1353/rvt.2004.0022.

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Cheung, Chau-kiu, and Xiao Dong Yue. "Idols as Sunshine or Road Signs: Comparing Absorption-Addiction Idolatry With Identification-Emulation Idolatry." Psychological Reports 122, no. 2 (February 22, 2018): 411–32. http://dx.doi.org/10.1177/0033294118758903.

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This study seeks to contrast absorption-addiction idolatry and identification-emulation idolatry. Whereas absorption-addiction idolatry progresses from entertainment/socializing to personalizing and obsession about the idol, identification-emulation idolatry unfolds in terms of identification, attachment, romantization, idealization, and consumption about the idol or his or her derivatives. Based on a sample of 1310 secondary school and university students in Hong Kong, the study verified the original factor model composed of five first-order identification-emulation idolatry and three first-order absorption-addiction idolatry factors, with the latter more predictable by fans’ club membership.

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Ghosh, William. "Old Idolatry?" Interventions 22, no. 2 (October 17, 2019): 289–95. http://dx.doi.org/10.1080/1369801x.2019.1663604.

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O'Connor, Stephen. "15. Idolatry." Missouri Review 30, no. 4 (2007): 101. http://dx.doi.org/10.1353/mis.2008.0000.

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Campbell, Ian. "Discriminating Idolatry." Studies in the Literary Imagination 45, no. 1 (2012): 1–21. http://dx.doi.org/10.1353/sli.2012.0006.

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Leff, Bruce. "Gizmo Idolatry." JAMA 299, no. 15 (April 16, 2008): 1830. http://dx.doi.org/10.1001/jama.299.15.1830.

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Deyo, Richard A. "Imaging Idolatry." Archives of Internal Medicine 169, no. 10 (May 25, 2009): 921. http://dx.doi.org/10.1001/archinternmed.2009.124.

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Tavarez, David E. "Idolatry as an Ontological Question: Native Consciousness and Juridical Proof in Colonial Mexico." Journal of Early Modern History 6, no. 2 (2002): 114–39. http://dx.doi.org/10.1163/157006502x00086.

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AbstractIs it possible to regard idolatry as an epistemically objective notion in colonial Spanish America? In order to address this question, this essay will adopt two separate strategies: a traditional narrative historiography, and a conceptual stance inspired by contemporary Anglo-American analytical philosophy. In historiographical terms, this essay will present two case studies: the successful prosecution of Zapotec ritual specialist Diego Luis by an ecclesiastical judge in 1654, and the unsuccessful prosecution of several Zapotec idolatry suspects by a civil judge in 1666. These two case studies illustrate two antipodal native responses to idolatry extirpation: a full confession of idolatry, and the systematic denial of allegations of idolatry. It will be argued here that native consciousness of certain practices as idolatry was the one cognitive phenomenon that enabled the emergence of a collective intentionality that rendered idolatry into an epistemically objective fact. In other words, colonial idolatry emerged as a coherent category only when both native and ecclesiastical minds willed it into existence.

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Gardiner, Anne B. "Defenders of the Mystery." Recusant History 30, no. 2 (October 2010): 241–60. http://dx.doi.org/10.1017/s0034193200012784.

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The 1688 Revolution was the culmination of an eighteen-year campaign against James and his co-religionists as idolaters of bread. The Test Acts of 1673 and 1678 required an oath against Transubstantiation for public employment, and the parliamentary debate in 1673 showed that the ground for this was idolatry. It was a strange accusation, because the age was more inclined to atheism than idolatry and because virtually all the Christian world—Catholics, Orthodox, and Lutherans—worshiped Christ as bodily present in the Sacrament. In three recent councils between 1639 and 1672, the Orthodox Churches had accepted the term transubstantiation and condemned Calvinist teaching on the Eucharist. Stranger still, the accusation of idolatry was being raised not by Puritans, but by Anglican churchmen and a Cavalier parliament. The first Test Act of 1673 (25 Charles II, c. 2) excluded Catholics from all civil and military employment under the Crown under penalty of £500 pounds and disability in law, unless they would take this oath against Transubstantiation: ‘I do believe that there is not any transubstantiation in the sacrament of the Lord's supper, or in the elements of bread and wine, at or after the consecration thereof by any person whatsoever’.

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Dolin, Josh. "Epistemic Idolatry and Intellectual Vice." American Philosophical Quarterly 59, no. 3 (July 1, 2022): 219–31. http://dx.doi.org/10.5406/21521123.59.3.01.

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Abstract Following Robert Adams's account of idolatry, this paper develops the concept of epistemic idolatry. Where there is devotion belonging to truth but given to a particular epistemic good, there we find epistemic idolatry. With this concept in hand, motivationalist virtue epistemologists gain two theoretical advantages: their list of defective motives can include intellectual motivation in excess without the implausible claim that, intellectually, one can be too motivated by truth; and the disvalue of many intellectual vices, including some putative counterexamples to their theory of intellectual vice, can be explained in terms of epistemic idolatry.

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Nomura, Nobuo. "Nenbutsu and Idolatry." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 38, no. 2 (1990): 625–29. http://dx.doi.org/10.4259/ibk.38.625.

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Jarvis, Simon. "Wordsworth and Idolatry." Studies in Romanticism 38, no. 1 (1999): 3. http://dx.doi.org/10.2307/25601370.

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14

Razauskas, Dainius. "Ideology and Idolatry." Religija ir kultūra, no. 24-25 (December 20, 2019): 8–18. http://dx.doi.org/10.15388/relig.2019.11.

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A series of articles has already been published in recent years by the author on the notion of cosmogony as implied by Lithuanian term for it, sutvėrimas. This polysemous term has at least three gross branches of meanings: not only the most usual ‘fencing (in, off, around)’ but also ‘coagulation, solidifying, hardening’ and ‘catching, clenching (by hand)’, and all of these meanings are reflected in traditional views of creation. However, both the very cosmogony and still more various processes of smaller scale corresponding to different meanings of sutvėrimas (and the verb sutverti) may have also negative sense, that of stagnation, hardening, stiffness, stop of the life flow. Hence the notion of freedom, conversely, as softening, thawing, melting and free flow. Therefore, human being either stays in this definitively hardened world which has become a prison to his soul or begins to loosen his grip on it and to thaw gradually himself. On the cosmic scale, this hope and objective is eschatological, and on the personal scale, soteriological, that is, aimed at deliverance and freedom which in this sense is the opposite of cosmogony. The very ‘createdness’ in its different hues then is conceived negatively, as ‘madeness’ and artificiality, as antithesis of freedom and obstacle to it. And its principal manifestations in the inner world, then, are ideology and idolatry, the two aspects of one and the same phenomenon looked at from slightly different angles. That is exactly the subject of this article (which continues two previous, “Without ground, without support” (Razauskas 2022a) and “Ideas, Ideals, and Ideologies” (Razauskas 2022b)).

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15

Arkush, Allan. "Idolatry and Representation." International Studies in Philosophy 35, no. 4 (2003): 153–54. http://dx.doi.org/10.5840/intstudphil200335424.

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Halbertal, Moshe, and Avishai Margalit. "Idolatry and Representation." Res: Anthropology and Aesthetics 22 (September 1992): 19–32. http://dx.doi.org/10.1086/resv22n1ms20166852.

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17

Gourgouris, S. "Idolatry, Prohibition, Unrepresentability." boundary 2 40, no. 1 (March 1, 2013): 137–53. http://dx.doi.org/10.1215/01903659-2072900.

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Wright, Andrew, Hugh Dunlop, David Brandon, and Duncan Mountford. "Present-day idolatry." Physics World 26, no. 09 (September 2013): 21. http://dx.doi.org/10.1088/2058-7058/26/09/26.

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Lewalski, Barbara Kiefer. "Milton and Idolatry." SEL Studies in English Literature 1500-1900 43, no. 1 (2003): 213–32. http://dx.doi.org/10.1353/sel.2003.0008.

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Need, Stephen W. "Holiness and Idolatry." Theology 99, no. 787 (January 1996): 45–52. http://dx.doi.org/10.1177/0040571x9509900108.

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Reno, R. R. "Pride and Idolatry." Interpretation: A Journal of Bible and Theology 60, no. 2 (April 2006): 167–80. http://dx.doi.org/10.1177/002096430606000204.

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Which is the primal sin, pride or idolatry? The Augustinian tradition highlights pride, an emphasis reinforced by theological critiques of modernity. However, the Old Testament and Romans 1 point to idolatry as the fundamental form of sin. Analysis of Augustine's account of human acts, the nature of evil, and the structure of sinful love frames a close reading of one of the most famous episodes in his Confessions, the youthful theft of pears. In this autobiographical reflection, Augustine illuminates the paradox of pride. Self-love is unstable, and it resolves into the pursuit of finite goods that we wrap in the false tinsel of imagined divinity. In this way, Augustine's phenomenology of pride is consistent with the biblical consensus that idolatry is the primal expression of sin.

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Ellenbogen, Josh. "Idolatry and Iconoclasm." Religion and the Arts 26, no. 5 (December 12, 2022): 679–85. http://dx.doi.org/10.1163/15685292-02605006.

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23

Fortis, Beniamino. "Idolatry and Relation." European Judaism 56, no. 2 (September 1, 2023): 8–19. http://dx.doi.org/10.3167/ej.2023.560203.

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Abstract In a brief passage from the third part of Ich und Du, Buber expounds his conception of idolatry as an objectifying disposition that contradicts the relational nature of an authentic religious act. I will show that the main categories of Buber's thought – that is, the Grundworte ‘ich-du’ and ‘ich-es’ – provide the theoretical coordinates through which Buber understands the antithesis between authentic religion and idolatry as one between relationality and its opposite.

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24

Mannen, Sara. "Idolatry and Mystery." Journal of Reformed Theology 17, no. 1 (June 13, 2023): 46–68. http://dx.doi.org/10.1163/15697312-bja10038.

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Abstract This article contrasts the accounts of mystery used to combat idolatry found in the theology of Karl Barth and in contemporary apophatic theology. It describes Barth’s account of mystery as distinctly Protestant in its soteriological nature and basis in contrast to recent apophatic accounts of mystery based on the doctrine of creatio ex nihilo. These divergent theologies of mystery—as either light or darkness based on different dogmatic res—ultimately reveal contrasting commitments in the doctrine of God. For both, Jesus Christ is the light of God’s gracious revelation. However, the movement in apophatic theology is from the light of Christ to the mystery of divine darkness, while in Barth’s theology Jesus Christ is the luminous mystery of God that dispels the Deus absconditus. This article argues that idolatry is better counteracted by Barth’s positive concept that mystery is grace and filled with content in Jesus Christ.

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25

Partenheimer, David. "“Star‐Spangled” Idolatry." Popular Culture Review 5, no. 2 (August 1994): 67–72. http://dx.doi.org/10.1002/j.2831-865x.1994.tb00037.x.

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Marcus, Joel. "Idolatry In The New Testament." Interpretation: A Journal of Bible and Theology 60, no. 2 (April 2006): 152–64. http://dx.doi.org/10.1177/002096430606000203.

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The New Testament inherits its attitude toward idolatry from the Old Testament and early Judaism. In all three, idolatry is the primal sin and is connected with sexual immorality and avarice. Both Jesus, in his response to the question about tribute, and Paul,* in his treatment of food sacrificed to idols, reflect the conflict between revulsion against idolatry and the need to survive in an idolatrous world. Moreover, Paul and the Johannine literature respond to the Jewish charge that Christianity itself is idolatrous. Appropriation of New Testament attitudes toward idolatry for our own pluralistic society is complicated by their variety and their apparent caricature of pagan religion.

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Ertürk, Hatice Nur. "A Figure in The Process from Tawhid to Shirk: Amr B. Luhay." Journal of The Near East University Faculty of Theology 8, no. 2 (December 25, 2022): 227–42. http://dx.doi.org/10.32955/neu.ilaf.2022.8.2.05.

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Tawhid”, which means dedicating worship only to Almighty Allah and turning to Him, is the basis of Islamic belief. “Shirk”, which means associating partners with Allah (cc), has somehow existed in the life adventure of human beings since the first human and the Prophet Adam. Regardless of the society, geography, time and place, it is observed that shirk comes to life when belief in Allah (cc) is weakened. In the period when the Prophet Muhammad was sent, besides the belief in Allah among the Arabs, idolatry was one of the basic elements of religious life. In this study, the factors that led the Arab society, who were the first addressees of the Prophet’s message, to turn to idolatry, were revealed through a figure whose name is mentioned a lot in the sources. As the majority of Islamic sources point out, Amr b. Luhay from Huzaa tribe is the person who introduced idolatry into the life of the Hijaz society and the Arabs in general. In this study, his position and the process are clarified as much as possible. Ending the rule of the Curhum tribe over Mekka and seizing power with the support of his tribe, Huzaa, Amr b. Luhay undersigned some practices that would leave deep traces in later periods. The influence of the Prophet Abraham’s tradition of tawhid has been continuing especially in Mekka and the Hijaz region for a long time. According to narratives, Amr b. Luhay took some of the idolatry he saw during a trip to the north of Arabia and brought them to the Hijaz. Convincing the public that this idolatry has extraordinary qualities, he created new rituals and made an expansion in his own way. He encouraged the worship of idolatry such as visits, sacrifices, and circumambulation, inherited from the Prophet Abraham. Idolatry, which was respected and refrained by people when appropriate, increased numerically over time. The symbol of tawhid, the Kaaba, has turned into a pantheon of idolatry. Amr expanded the wave of idolatry in the peninsula by bringing the idolatry named Vedd, Yauk, Yegus, Nesr, Suva‘, which remained from the time of Prophet Noah and mentioned in the Qur’an, to different Arab tribes. Carrying out practices that were diametrically opposed to the understanding of tawhid and led the Arab society to the circle of shirk, Amr b. Luhay was not limited to bringing idolatry to the region The chief of the Huzaa tribe, Amr b. Lühay, draws attention as a pioneer and charismatic leader, influencing the masses by gathering power, material and spiritual forces in his hands in Mekka, the centre of the Arabian Peninsula. Due to his pioneering role in presenting Shirk to the Arab society, he marked a negative era. The statements in the narratives from the Messenger of Allah that he saw him in Hell should be a warning in the form of “indicating evil/a means of doing evil”.

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Pigalev, Alexander I. "The Ban on Idolatry and the Concept of Difference in Franz Rosenzweig’s Philosophy." RUDN Journal of Philosophy 26, no. 3 (September 30, 2022): 509–22. http://dx.doi.org/10.22363/2313-2302-2022-26-3-509-522.

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The purpose of the research is to analyze the context, the essence, and the philosophical implications of Franz Rosenzweig's reconsideration of the ban on idolatry as an implication of pure monotheism. As often as not idolatry is defined generally as the adoration of some images that, representing deity, are considered to be autonomous and hereupon become the objects of worship. The study confines itself to the analysis of the significance of the ban on idolatry in Rosenzweig's interpretation of the concept of difference that underlies his theoretical model of the Other. The consideration proceeds on the general assumption that the encounter of tradition with modernity is the factor that determines the radical change in the philosophies of societies under modernization. In this context, the ancient ban on idolatry means the rejection and prohibition of whatever representation as intricate mediation that is, in turn, the hallmark of modernity. However, according to Rosenzweig, idolatry is not the usage of images as the representations of the reputedly unrepresentable God, but the fixation on one image which would mean the arbitrary limitation of God's infinite freedom to reveal himself visually. This implies that the reconsidered ban on idolatry does not require the absolute prohibition of representation, but the latter should be construed as temporal. Such an approach prevents the identification of the representation of entity with this entity itself, the sign with the thing, and therefore prohibits self-referentiality. Rosenzweig's stance determines also his understanding of familiarity, unfamiliarity, and difference in art and translation. Rosenzweig's emphasis on the shocking influence of the defamiliarizing difference as the feature of the work of art correlates with his interpretation of the translation that should make stable shared senses unfamiliar. Thus, the reconsidered ban on idolatry underlies Rosenzweig's conception of the reconciliation between Jewish tradition and modernity.

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Daher, Mary. "Contrasting Two Ideas of the Human Person, Social Constructionism and Realism, by Their Similarities in Idolatry and Iconography." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–9. http://dx.doi.org/10.32613/aristos/2020.5.1.3.

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This essay will seek to contrast two ideas of human person, social constructionism and realism, through assessing similarities found in their aesthetic notions of idolatry and iconography, respectively. The essay will explore Michel Foucault’s social constructionism and Aristotle’s realism; in particular, how their ontological conclusion stems from their epistemological framework. The essay will consider what is meant by iconography and idolatry, relying on Jean-Luc Marion’s God Without Being[1] to show how idolatry mirrors social constructionism and how iconography mirrors realism, evincing the contrast between them

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Carnes, Tony. "Twilight of the Idols in Russia." Journal of Interdisciplinary Studies 6, no. 1 (1994): 109–28. http://dx.doi.org/10.5840/jis199461/26.

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Russia is a strategic research site for studying the deconstruction of idolatries. Idolatry remains a powerful social scientific and popular concept, more so than the modem, unified concept of ideology, Russians themselves have regularly invoked the vocabulary of idolatry. IRIVC public opinion surveys in Moscow, 1990-93, indicate that a majority believe that the Biblical commandments against idolatry are very important for contemporary man and would improve the world if obeyed. To Russians, idolatry means blindty either worshipping anything or believing in leaders. Between April 1990 and April 1991, there was a 183 percent increase in the number of people expressing certainty in the existence of God. Belief in a transcendent God is associated with a dramatic decrease in various idolatries such as obsessive concem with wealth and New Age cults such as astrology, EST, UFOism, and the like.

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Carnes, Tony. "Twilight of the Idols in Russia." Journal of Interdisciplinary Studies 6, no. 1 (1994): 109–28. http://dx.doi.org/10.5840/jis199461/26.

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Russia is a strategic research site for studying the deconstruction of idolatries. Idolatry remains a powerful social scientific and popular concept, more so than the modem, unified concept of ideology, Russians themselves have regularly invoked the vocabulary of idolatry. IRIVC public opinion surveys in Moscow, 1990-93, indicate that a majority believe that the Biblical commandments against idolatry are very important for contemporary man and would improve the world if obeyed. To Russians, idolatry means blindty either worshipping anything or believing in leaders. Between April 1990 and April 1991, there was a 183 percent increase in the number of people expressing certainty in the existence of God. Belief in a transcendent God is associated with a dramatic decrease in various idolatries such as obsessive concem with wealth and New Age cults such as astrology, EST, UFOism, and the like.

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32

Gareis, Iris. "Extirpación de idolatrías e identidad cultural en las sociedades andinas del Perú virreinal (siglo XVII)." Boletín de Antropología 18, no. 35 (September 11, 2010): 262–82. http://dx.doi.org/10.17533/udea.boan.6974.

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Resumen. El artículo trata del proceso, tanto de extirpación de la idolatría en sociedades andinas durante la colonia, del virreinato de Perú y en específico de las provincias Huarochirí y Cajatambo, como de las diversas reacciones de las sociedades indígenas frente a esta arremetida del poder colonial contra las creencias y los cultos de la población indígena, bautizadas por los colonizadores materiales y espirituales como idolatría.Abstract. From the beginning of the Spanish conquest in 1532, the colonial project was linked to the evangelization and Hispanicization of the Andean population. In 1608, however, it became clear that missionary work had not been successful, because the indigenous population proceeded to practice the pre-Columbian religious cults under the cloak of Catholic feasts. As a consequence, in 1610 the so-called “Extirpation of Idolatry” was instituted in the archbishopric of Lima. The new institution aimed at the eradication of indigenous religions, classified as “idolatry” by the Spaniards. Andeans, however, deemed it absolutely necessary to perform the ancient cults in order to secure the survival of the ethnic group and all human life. The intimate bonds which tied Andean ethnic groups to their gods —often considered ancestors and/or creators of the group— gave the autochthonous religions great importance as an essential element for the constitution of cultural identity. Consequently, the Extirpation of Idolatry threatened the identity of Andean ethnic groups. Yet, by continuing to worship their gods and adhere to their religions —even in a modified form— Andean ethnic groups at the same time defended their cultural identity.Zusammenfassung. Vom Anbeginn der spanischen Eroberung des Andengebietes im Jahr 1532, war das koloniale Projekt mit der Evangelisierung und Hispanisierung der autochthonen Bevölkerung verbunden. Anfang des 17. Jahrhunderts wurde jedoch deutlich, daß die bisherigen Missionsversuche nicht erfolgreich gewesen waren und die einheimische Bevölkerung unter dem Deckmantel katholischer Feierlichkeiten weiterhin ihre vorkolumbischen Kulte fortführte. Als Folge dieser Entdeckung wurde 1610 die sogenannte “Extirpation der Idolatrie”, also die “Bekämpfung des Götzendienstes” institutionalisiert. Sie zielte auf die Ausrottung der indigenen Religionen ab, die von den Kolonialherren als “Götzendienst” abqualifiziert wurden. Für die Andenbewohner war die Ausübung der einheimischen Kulte aber unverzichtbar, sicherte sie doch den Fortbestand der ethnischen Gruppe und jeglichen menschlichen Lebens. Die enge Bindung der ethnischen Verbände an bestimmte Gottheiten, die häufig als Ahnen und/oder Schöpfer der Gruppe angesehen wurden, ließ die autochthonen Religionen zu einem wesentlichen Element kultureller Identität werden, weshalb die sogenannte Idolatriebekämpfung die gesamte Gruppenidentität bedrohte. Indem die indigenen Andenbewohner jedoch ihre Religionen —wenn auch in modifizierter Form— beibehielten und fortführten, verteidigten sie zugleich ihre kulturelle Identität.

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Barbu, Daniel. "The Invention of Idolatry." History of Religions 61, no. 4 (May 1, 2022): 389–418. http://dx.doi.org/10.1086/718968.

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Cross, Richard. "IDOLATRY AND RELIGIOUS LANGUAGE." Faith and Philosophy 25, no. 2 (2008): 190–96. http://dx.doi.org/10.5840/faithphil200825217.

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Saeger M Costa, Renato. "Constitutional Idolatry and Democracy." University of Queensland Law Journal 40, no. 2 (June 29, 2021): 301–5. http://dx.doi.org/10.38127/uqlj.v40i2.5689.

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This thought-provoking book by Brian Christopher Jones entitled Constitutional Idolatry and Democracy begins by retelling the moment when, during the highly disputed election period of 2016 in the United States of America, an elector waived his pocket-sized US Constitution before Donald Trump. The gesture was a symbol. A silent but taunting manifestation against the president-to-be, and his supposed lack of understanding of the nation’s ‘most sacred values and principles’ (p. 1). The whole scene and the events that followed (including the spike in sales of pocket-version constitutions) were an expression of a deeper sentiment common to, but not exclusive of, the United States of America: constitutional idolatry.

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Schwartz, Regina. "The Violence of Idolatry." Bible and Critical Theory 4, no. 1 (February 2008): 2.1–2.7. http://dx.doi.org/10.2104/bc080002.

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Smith, Steven D. "Idolatry in Constitutional Interpretation." Virginia Law Review 79, no. 3 (April 1993): 583. http://dx.doi.org/10.2307/1073449.

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Shemmer, Yonatan. "II—Objectivity and Idolatry." Aristotelian Society Supplementary Volume 90, no. 1 (June 2016): 191–216. http://dx.doi.org/10.1093/arisup/akw010.

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Marion, Jean-Luc, M. E. Littlejohn, and Stephanie Rumpza. "From Idolatry to Revelation." Journal for Continental Philosophy of Religion 2, no. 2 (December 10, 2020): 208–26. http://dx.doi.org/10.1163/25889613-00202006.

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Abstract In this interview, Jean-Luc Marion recalls the intellectual world of Paris in 1970s, reflecting on how his engagement with the ubiquitous “death of God” question led to the sketches of God without Being first presented at this 1979 Colloquium, and discusses the criticism it provoked not only from Heideggerians but also from Thomists. He discusses the reception history of phenomenology in France the reasons for the particular power it gained among thinkers of his generation. Finally, he recounts how his work has led from the 1979 Colloquium through the “Theological Turn” and up to his forthcoming D’ ailleurs, la révélation (Grasset, 2020), which he briefly previews here. Marion closes with words on originality, criticism, and the particular challenges of the contemporary world that await philosophical thinking today.

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Vejvoda, Kathleen. "IDOLATRY IN JANE EYRE." Victorian Literature and Culture 31, no. 01 (March 2003): 241–61. http://dx.doi.org/10.1017/s1060150303000123.

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Meyer, William J. "Between Idolatry and Nihilism." Process Studies 40, no. 2 (2011): 227–31. http://dx.doi.org/10.5840/process201140234.

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Callan, Eamonn. "Love, Idolatry, and Patriotism." Social Theory and Practice 32, no. 4 (2006): 525–46. http://dx.doi.org/10.5840/soctheorpract200632430.

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Adkins, Brent. "The Idolatry of Friendship." Research in Phenomenology 49, no. 1 (March 4, 2019): 135–42. http://dx.doi.org/10.1163/15691640-12341415.

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Trakakis, N. N. "Does Univocity Entail Idolatry?" Sophia 49, no. 4 (December 2010): 535–55. http://dx.doi.org/10.1007/s11841-010-0222-4.

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Lett, James. "Idolatry in Care Transitions." Caring for the Ages 19, no. 8 (August 2018): 12. http://dx.doi.org/10.1016/j.carage.2018.07.010.

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Chuchiak, John F. "Toward a Regional Definition of Idolatry: Reexamining Idolatry Trials in the "Relaciónes De Méritos" and Their Role in Defining the Concept of "Idolatria" in Colonial Yucatán, 1570-1780." Journal of Early Modern History 6, no. 2 (2002): 140–67. http://dx.doi.org/10.1163/157006502x00095.

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AbstractThis paper explores the limitations and validity of the document genre of autobiographical and service narratives of colonial clergymen called Ralaciónes de Méritos y Seruicios and their role in defining colonial concepts of idolatry. It addresses the issues of clerical exaggeration and the use of testimony as a political weapon, two frequently raised critiques of their historical validity. Examining a large number of these Relaciónes de Méritos, placing them in the context of their author's ecclesiastical careers, and contemplating the clerics' intentions in writing them, this paper will argue for revalidating the use of this documentary genre in ethnohistorical discourse. In the course of this examination, the paper will demonstrate the value of these ReLaciónes in studying the regional evolution of colonial perceptions of idolatry as a coherent category of ecclesiastical offense.

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Kim, Rae Yong. "Idolatry in Jeremiah 1-25." Mission and Theology 42 (June 30, 2017): 101–29. http://dx.doi.org/10.17778/mat.2017.06.42.101.

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Cavanaugh, William T. "The splendid idolatry of nationalism." Pro Publico Bono - Magyar Közigazgatás 9, no. 2 (November 24, 2021): 4–25. http://dx.doi.org/10.32575/ppb.2021.2.1.

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This article addresses the question ‘Do we live in a secular, disenchanted world devoid of gods, or do we live in a world populated by new gods?’ Some cite Max Weber in assuming that disenchantment is a fact. Others cite Émile Durkheim who points to ongoing forms of enchantment and the development of new religious forms to take the place of Christianity. In this article I use the case of nationalism to examine this question. I analyse two arguments, one that sides with Weber, the other with Durkheim. I not only side with Durkheim, but argue that Weber sides with Durkheim, too. I then go beyond Durkheim, and argue, from a Christian theological point of view, that nationalism is not only a religion, but an idolatrous one at that.

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Dongin Yi. "Idolatry and the Ancestor Worship." Studies in Confucianism 19, no. ll (August 2009): 105–29. http://dx.doi.org/10.18216/yuhak.2009.19..005.

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Dietrich, Donald J. "Saving God: Religion after Idolatry." European Legacy 18, no. 6 (October 2013): 759–60. http://dx.doi.org/10.1080/10848770.2013.814886.

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Journal articles on the topic 'Idolatry'

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