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Journal articles on the topic 'Religion, Greek'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Rexine, John E., Walter Burkert, and John Raffan. "Greek Religion." Classical World 80, no. 1 (1986): 58. http://dx.doi.org/10.2307/4349988.

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2

Grimaldi, William M. A., Walter Burkert, and John Raffan. "Greek Religion." Review of Religious Research 28, no. 1 (1986): 95. http://dx.doi.org/10.2307/3511345.

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3

Stafford, Emma. "Greek religion." Journal of Hellenic Studies 127 (November 2007): 150–53. http://dx.doi.org/10.1017/s0075426900001683.

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4

Dillon, Matthew P. J. "Introducing Greek Religion." Classical Review 55, no. 2 (2005): 502–3. http://dx.doi.org/10.1093/clrevj/bni277.

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5

Langdon, Merle K. "Mountains in Greek Religion." Classical World 93, no. 5 (2000): 461. http://dx.doi.org/10.2307/4352439.

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6

Properzio, Paul, and Bernard C. Dietrich. "Tradition in Greek Religion." Classical World 82, no. 1 (1988): 57. http://dx.doi.org/10.2307/4350279.

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7

Dietrich, Bernard C., and Gedaliahu G. Stroumsa. "Tradition in Greek Religion." Numen 34, no. 2 (1987): 283. http://dx.doi.org/10.2307/3270090.

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8

Mikalson, Jon D., and B. C. Dietrich. "Tradition in Greek Religion." American Journal of Philology 109, no. 2 (1988): 280. http://dx.doi.org/10.2307/294594.

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9

Phillips,, C. Robert. "Greek Religion. Jan Bremmer." Classical Philology 91, no. 3 (1996): 281–86. http://dx.doi.org/10.1086/367519.

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10

Peels‑Matthey, Saskia. "Inner Purity & Pollution in Greek Religion. Volume 1: Early Greek Religion." Kernos, no. 31 (December 1, 2018): 299–302. http://dx.doi.org/10.4000/kernos.2778.

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11

Vlassopoulos, Kostas. "Greek History." Greece and Rome 61, no. 2 (2014): 272–77. http://dx.doi.org/10.1017/s0017383514000114.

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Two important recent books re-examine long-standing orthodoxies which have come under fire in recent decades. Julia Kindt challenges the orthodox model of Greek religion which has put thepolisas its central organizing principle, as manifested in the work of Christianne Sourvinou-Inwood and the Paris school. The book combines methodological and theoretical discussion with a series of case studies ranging from the Archaic period to the Second Sophistic. Kindt does not deny the value of thepolis-centred model for major aspects of Greek religious life; rather, her main disagreement is that it crea

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12

Martzavou, Paraskevi. "Julia Kindt, Rethinking Greek Religion." Kernos, no. 27 (November 1, 2014): 445–48. http://dx.doi.org/10.4000/kernos.2228.

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13

Chaniotis, Angelos. "Epigraphic Bulletin for Greek Religion." Kernos, no. 4 (January 1, 1991): 287–311. http://dx.doi.org/10.4000/kernos.312.

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14

Chaniotis, Angelos. "Epigraphic Bulletin for Greek Religion." Kernos, no. 6 (January 1, 1993): 309–42. http://dx.doi.org/10.4000/kernos.557.

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15

Chaniotis, Angelos, and Eftychia Stavrianopoulou. "Epigraphic Bulletin for Greek Religion." Kernos, no. 8 (January 1, 1995): 205–66. http://dx.doi.org/10.4000/kernos.605.

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16

Hickson, Frances V. "Prayer in Greek Religion (review)." American Journal of Philology 120, no. 4 (1999): 632–36. http://dx.doi.org/10.1353/ajp.1999.0047.

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17

Grottanelli, Cristiano. "Greek Religion. Jan N. Bremmer." History of Religions 38, no. 1 (1998): 95–98. http://dx.doi.org/10.1086/463528.

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18

Wyles, Mary-Rose. "Book Review: Ancient Greek Religion." Expository Times 117, no. 9 (2006): 386. http://dx.doi.org/10.1177/001452460611700916.

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19

Enders, Markus. "Jon D. Mikalson: Greek Popular Religion in Greek Philosophy." Gnomon 87, no. 8 (2015): 673–78. http://dx.doi.org/10.17104/0017-1417-2015-8-673.

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20

Kindt, Julia. "Personal religion: a productive category for the study of ancient Greek religion?" Journal of Hellenic Studies 135 (2015): 35–50. http://dx.doi.org/10.1017/s0075426915000051.

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Abstract:This article investigates the scope and meaning of ancient Greek personal religion as an additional dimension - besides official (polis) religion - in which the ancient Greek religious experience articulates itself. I show how ‘personal religion’ is a rather broad and amorphous scholarly category for a number of religious beliefs and practices that, in reflecting individual engagement with the supernatural, do not fit into our conception of polis religion. At the same time, I argue that personal religion should not be seen simply as that which is not official Greek religion. Nor is pe

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21

Rubel, Alexander. "Persönliche Frömmigkeit und religiöses Erlebnis Wesenszüge der griechischen Religion am Beispiel von Heilkulten." Numen 60, no. 4 (2013): 447–72. http://dx.doi.org/10.1163/15685276-12341276.

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Abstract Ancient Greek healing cults can be studied in the context of “personal piety.” This article emphasizes personal aspects of the Greek religion. It shows that the concept of “polis religion” does not embrace major aspects of ancient Greek piety. I analyze the direct and personal relation of worshippers in healing cults, especially that of Apollo, with the deity. By doing so, I put forward a new reading of Greek religion in the context of the concept of “personal piety” developed in Egyptology. The well-known “embeddedness” of religion in the structures of the Ancient Greek city-state le

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22

Tam, Josaphat C. "Book Review: A New Update on Ancient Greek Religion: Jon D. Mikalson, Ancient Greek Religion." Expository Times 126, no. 10 (2015): 517. http://dx.doi.org/10.1177/0014524615579979r.

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23

Pulleyn, Simon. "The Power of Names in Classical Greek Religion." Classical Quarterly 44, no. 1 (1994): 17–25. http://dx.doi.org/10.1017/s0009838800017171.

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It has become a commonplace to say that, in classical Greek and Roman religion, to know the name of a god was to have power over him. The idea was rejected by Martin Nilsson, but he did not argue the point at any great length and a more detailed discussion may be of use. In this paper, I shall examine those contexts where it might be maintained that gods' names possessed some kind of intrinsic power but I shall conclude that the phenomenon is marginal and not universally true of Greek religion as a whole. To do this, we shall have to consider the whole question of how far the Greeks were worri

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24

Thiel, Joachim. "Introduction to Greek and Roman Religion." Philosophy and History 23, no. 2 (1990): 180–81. http://dx.doi.org/10.5840/philhist1990232104.

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25

Chaniotis, Angelos. "Epigraphic Bulletin for Greek Religion 2009." Kernos, no. 25 (October 26, 2012): 185–232. http://dx.doi.org/10.4000/kernos.2117.

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26

Chaniotis, Angelos, Joannis Mylonopoulos, and Eftychia Stavrianopoulou. "Epigraphic Bulletin for Greek Religion 1996." Kernos, no. 12 (January 1, 1999): 207–92. http://dx.doi.org/10.4000/kernos.724.

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27

Chaniotis, Angelos, and Joannis Mylonopoulos. "Epigraphic Bulletin for Greek Religion 1998." Kernos, no. 14 (January 1, 2001): 147–231. http://dx.doi.org/10.4000/kernos.779.

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28

Chaniotis, Angelos, and Joannis Mylonopoulos. "Epigraphic Bulletin for Greek Religion 2000." Kernos, no. 16 (January 1, 2003): 247–306. http://dx.doi.org/10.4000/kernos.832.

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29

Auffarth, Christoph, and H. S. Versnel. "Inconsistencies in Greek and Roman Religion." Numen 41, no. 1 (1994): 101. http://dx.doi.org/10.2307/3270417.

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30

Karamouzis, Polikarpos. "The Greek Religious Education: From Religion Tradition to Religion Innovation." Journal of Education and Training 1, no. 2 (2014): 321. http://dx.doi.org/10.5296/jet.v1i2.5862.

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31

Lännström, Anna. "Greek Popular Religion in Greek Philosophy. By Jon D. Mikalson." Ancient Philosophy 32, no. 2 (2012): 446–52. http://dx.doi.org/10.5840/ancientphil201232239.

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32

Cairns, Douglas. "Andreij Petrovic, Ivana Petrovic: Inner Purity and Pollution in Greek Religion. Volume I: Early Greek Religion." Gnomon 91, no. 6 (2019): 481–88. http://dx.doi.org/10.17104/0017-1417-2019-6-481.

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33

Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.

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The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philos

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34

Kolodnyi, Anatolii M. "Tenth Anniversary of the History of Religion in Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 59. http://dx.doi.org/10.32420/1996.1.27.

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The Ukrainian Association of Religious Studies together with the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine began writing this fundamental work. This will not only be the history of the church or denominations, but the religious process in our native lands. Thematic content of the ten-volume is as follows: 1. Religions of the pre-Christian age; 2. Ukrainian Orthodoxy; 3. Orthodoxy in Ukraine; 4. Catholicism in the Ukrainian lands; 5. Ukrainian Greek Catholicism; 6-7. Protestantism in Ukraine; 8. Religions of national minorities

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35

Phillips,, C. Robert, and Steven Lonsdale. "Dance and Ritual Play in Greek Religion." Classical World 91, no. 4 (1998): 291. http://dx.doi.org/10.2307/4352074.

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36

Johnston, Sarah Iles, Christopher A. Faraone, and Dirk Obbink. "Magika Hiera: Ancient Greek Magic and Religion." Classical World 86, no. 3 (1993): 259. http://dx.doi.org/10.2307/4351355.

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37

Smigel, Libby, Steven H. Lonsdale, and William Mullen. "Dance and Ritual Play in Greek Religion." Dance Research Journal 26, no. 2 (1994): 37. http://dx.doi.org/10.2307/1477918.

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38

Sparshott, Francis, and Steven H. Lonsdale. "Dance and Ritual Play in Greek Religion." Phoenix 49, no. 3 (1995): 278. http://dx.doi.org/10.2307/1192535.

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39

Scullion, Scott. "The Oxford Handbook of Ancient Greek Religion." Kernos, no. 29 (October 1, 2016): 415–22. http://dx.doi.org/10.4000/kernos.2415.

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40

Chaniotis, Angelos. "Epigraphic Bulletin for Greek Religion 2015 (EBGR." Kernos, no. 31 (December 1, 2018): 167–219. http://dx.doi.org/10.4000/kernos.2741.

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41

Chaniotis, Angelos, and Eftychia Stavrianopoulou. "Epigraphic Bulletin for Greek Religion 1993-1994." Kernos, no. 10 (January 1, 1997): 249–314. http://dx.doi.org/10.4000/kernos.666.

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42

Ustinova, Yulia. "On Thinking and Feeling in Greek Religion." Journal of Cognitive Historiography 4, no. 1 (2018): 36–41. http://dx.doi.org/10.1558/jch.36260.

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43

Larson, Jennifer. "The Oxford Handbook of Ancient Greek Religion." Religious Studies Review 43, no. 4 (2017): 339–40. http://dx.doi.org/10.1111/rsr.13197.

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44

Zambeta, Evie. "Religion and national identity in Greek education." Intercultural Education 11, no. 2 (2000): 145–56. http://dx.doi.org/10.1080/713665239.

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45

Seaver, James E. "Magika Hiera: Ancient Greek Magic and Religion." History: Reviews of New Books 20, no. 4 (1992): 174–75. http://dx.doi.org/10.1080/03612759.1992.9950644.

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46

Sørensen, Jørgen Podemann. "I begyndelsen var snavset: Snavs, råddenskab og anomisk adfærd som forløsende i traditionelle (’præ-axiale’) religioner." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 30–44. http://dx.doi.org/10.7146/rt.v0i69.112741.

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English Abstract: This paper deals with dirt, anomic behaviour, death and decay as productive and redemptive means within four very different traditional religions: Shinto, ancient Egyptian religion, classical Indian religion and Greek religion. In all four contexts, the motif is somehow anchored in mythology and makes sense first and foremost in ritualization, i.e. as part of the symbolic accompaniment of ritual metamorphosis. As others have demonstrated, the motif makes equally good sense in so-called post-axial religions, in which redemption is much more a matter of an inner, subjective bre

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47

Jameson, Michael H., Vincianne Pirenne-Delforge, and Paul Wathelet. "MENTOR: Guide bibliographique de la religion grecque/Bibliographical Survey of Greek Religion." Classical World 89, no. 5 (1996): 416. http://dx.doi.org/10.2307/4351827.

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48

Lopes, Antônio Orlando Dourado. "Zeus na religião grega: antropomorfismo, hegemonia e atividade celeste nos testemunhos de Homero e de Hesíodo." Nuntius Antiquus 3 (June 30, 2009): 50–69. http://dx.doi.org/10.17851/1983-3636.3..50-69.

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Greek religion is marked both by Zeus’ hegemony and the plurality of its pantheon. These two aspects tend to be complementary, but may conflict under the influence of the incidents produced by their divergent interests and their mutual relationship. In this study I propose to define Greek religious anthropomorphism by specifying some general similarities and differences to other ancient religions, particularly as regards the supreme gods. I examine the main passages in the homeric and the hesiodic poems where Zeus’ characteristics contribute decisively to Greek religious anthropomorphism: his

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49

Lopes, Antônio Orlando Dourado. "Zeus na religião grega: antropomorfismo, hegemonia e atividade celeste nos testemunhos de Homero e de Hesíodo." Nuntius Antiquus 3 (June 30, 2009): 50. http://dx.doi.org/10.17851/1983-3636.3.0.50-69.

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<p>Greek religion is marked both by Zeus’ hegemony and the plurality of its pantheon. These two aspects tend to be complementary, but may conflict under the influence of the incidents produced by their divergent interests and their mutual relationship. In this study I propose to define Greek religious anthropomorphism by specifying some general similarities and differences to other ancient religions, particularly as regards the supreme gods. I examine the main passages in the homeric and the hesiodic poems where Zeus’ characteristics contribute decisively to Greek religious anthropomorph

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50

Harrison, Thomas. "Review Article: Beyond the polis? New approaches to Greek religion." Journal of Hellenic Studies 135 (2015): 165–80. http://dx.doi.org/10.1017/s0075426915000129.

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Abstract:This article reviews a range of important recent work on Greek religion. It looks first at the critique (common to a number of the books under review) of the polis-religion model associated with Christiane Sourvinou-Inwood and then attempts to draw out a number of emerging themes: a comparative approach, a focus on the gods or on individual worshippers and a cognitive perspective. It then examines in more detail the application of the terms ‘belief’ or ‘theology’ to the field of Greek religion and the extent to which any picture of Greek religious experience may be said to be logicall

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