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Journal articles on the topic 'Religious aspects of Chastity'
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1
Plante, Thomas G. "Clericalism Contributes to Religious, Spiritual, and Behavioral Struggles among Catholic Priests." Religions 11, no. 5 (April 28, 2020): 217. http://dx.doi.org/10.3390/rel11050217.
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The Roman Catholic Church has received a remarkable amount of press attention regarding clerical perpetrated sexual abuse with child victims as well as other clerical behavioral scandals in recent years. Much has been reported in both the popular and professional press about the various aspects and elements of priestly formation and ministry that might contribute to behavioral problems among clerics. Additionally, much has also been written and discussed about the challenging religious, spiritual, and behavioral struggles among clerics when clerical misbehavior significantly contradicts expected behavior in terms of sexual, behavioral, and relational ethics. Since Catholic priests are dedicated to chastity, obedience, and, among religious order clerics, poverty, both Catholics and non-Catholics alike expect and demand highly virtuous behavior from these men that they believe should be beyond reproach. Clericalism contributes to the gap between expected and actual behavior and creates an environment and culture where problem behavior and struggles are too often ignored. This article seeks to unpack some of the challenging dynamics of clericalism and demonstrate how it negatively contributes to religious, spiritual, moral, and behavioral struggles among Catholic clerics.
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Saarinen, Iida. "Boys to manly men of God: Scottish seminarian manliness in the nineteenth century." Innes Review 65, no. 2 (November 2014): 113–27. http://dx.doi.org/10.3366/inr.2014.0071.
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This article examines what it meant to be and to become a man of God in the nineteenth century. It concentrates on the gendered aspects of priesthood, developed and enforced in the seminaries employed by the Scottish Mission to mould its future labourers. The article sets the ideas in the context of nineteenth-century discourse on both clerical and secular manliness and masculinity. It addresses the peculiarities of the Roman Catholic seminary experience and the paradoxes of developing manliness in this environment, combining ideals of moral and religious superiority, fatherhood, camaraderie, chastity and maturity, developing in close contact with other boys and male superiors in the virtual absence of women. The research relies on archival sources on the students of the French colleges associated with the Scottish Mission after the French Revolution, supplemented by material relating to other Scots Colleges on the continent.
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D'Angelo, Mary. "Ευσεβεια: Roman Imperial Family Values and the Sexual Politics of 4 Maccabees and the Pastorals." Biblical Interpretation 11, no. 2 (2003): 139–65. http://dx.doi.org/10.1163/156851503765661258.
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AbstractEarly Christian and Jewish texts responded to the “family values” campaigns mounted by successive emperors from Augustus and Hadrian with varying combinations of accommodation and resistance. This dialectic of resistance and accommodation appears in central aspects of 4 Maccabees and the Pastorals, texts that have frequently been assigned to the earlier part of the second century, that is, to the reigns of Trajan and Hadrian, and that foreground martyrs as the exemplars of their teaching. Both the Jewish and the Christian text give the virtue ευσεβεια a central role, constructing that virtue along the lines of the Roman virtue pietas, that is, as duty and devotion not only to the divine, but also to those of one’s household and family. The specifically post-Augustan character of this virtue is manifest in their displays of an a ideal of chastity for women that responds to the Julian laws—not only the avoidance of adultery and stuprum, but also a commitment to marriage and remarriage as long as the woman can bear children. Both likewise espouse the long term Roman idealization of the univira and both are insistent that the husband must be the teacher of the wife. Among the most significant aspects of this comparison are the close correspondences between the exegeses of Genesis 2-3 in 4 Macc.18:7-10 and 1 Tim. 2:13-15.
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Hasmad, Nurjannah. "Reviewing The Literature on Multiple Themes of Islamic Attire Practice Among Muslim Women." Journal of Fatwa Management and Research 24, no. 1 (April 4, 2021): 78–93. http://dx.doi.org/10.33102/jfatwa.vol24no1.314.
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Islam calls upon its men and women believer to preserve their chastity, in which one of the ways to achieve it is through proper clothing that covers their aurah. Various Quranic verses and prophetic traditions provide guidelines about how one should cover their aurah. Nevertheless, Islam does not specify the type of clothing to be worn, affirming that that any clothes are permissible, as long as it follows the guidelines of aurah covering. Even though it is undisputable that it is a religious commandment in Islam for its believer to dress in a manner that their aurah is not revealed, the fact is that nowadays, many other themes other than religion are layering Islamic attire practice among Muslim women whether it is hijab, jibab, abaya, or any other Islamic apparel. This article aims to review literatures related to the practice of Islamic attire among Muslim women within the last 10 years, focusing on the themes accompanying it among Muslim women around the world. Official-based and academic-content literatures related to Muslim women attire from 2010 until 2020 are selected and analysed to discover the themes involved in the practice of Islamic attire among Muslim women. This article found several important themes behind the practice of Islamic attire among Muslim women, namely religion, culture, society, family, fashion and media. The finding in this article may be useful for academics and researchers to further undertake the topic of Muslim women attire, as well as to fill the gaps on aspects yet to be studied on the topic of Muslim women attire.
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Volikova. "THE PROBLEM OF SEXUAL EDUCATION OF CHILDREN AND YOUNG PEOPLE IN PEDAGOGICAL OPINION OF THE BEGINNING OF THE TWENTIETH CENTURY." Scientific bulletin of KRHPA, no. 12 (2020): 7–16. http://dx.doi.org/10.37835/2410-2075-2020-12-1.
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The article is devoted to the problem of sexual education of children and young people at the beginning of the twentieth century and its reflection in socio-pedagogical sources. In the publication the author reveals the peculiarities of sexual education of children and youth of the highlighted period, highlights the purpose, objectives and content of sexual activity education. It is proved that the problem of the study bothered as foreign, as domestic scientists (O. Bernstein, A. Gamme, A. Mol, A. Forel, E. Stil). The value of pedagogical ideas and experience of outstanding ones is substantiated educators and scholars who have dedicated their work to the problem of sex education of young people. In particular, the article found that since the beginning of the twentieth century scientists insisted on the need for a scientific approach to sexual education, which had to be aimed at eliminating the deep-rooted at a society of prejudice about many aspects of sexual life. Research results. The beginning of the twentieth century is a difficult historical one a period which was characterized by the presence of sufficiently controversial scientifictheoretical approaches to the problem of sexual education of young people. These differences of opinion related to statesmen, psychologists, educators and medical professionals. Increased attention to this issue was explained simultaneous effect of a number of objective economic factors (intensive industrial development, urbanization, population migration), scientific (medicine, biology, psychology) and sociocultural (deepening social stratification, family crisis, weakening of the educational role of the church, development of the feminist movement) development. All this contributed to the actualization issues of sexual education at the beginning of the twentieth century. Accordingly, the educational system in the sexual aspect functioned within traditional approaches that could not withstand the intensive development of medical and psychological sciences, so tried to use them for their own purposes. Necessity maintaining chastity before marriage was no longer religious or traditional guidelines, and medical and biological factors. It is proved that already at the beginning of the first decade of the twentieth century. Teachers have come conclusion about the need for systematic sexual education. However, it is education should not have been separated from the education system at all. The study has been hypothesized that built correctly and ethically sex education at school or in higher education will increase the level of literacy and awareness of pupils / students with sexual health and sexual development. Therefore, the problem of children and youth’s sexual education is one of the most urgent and socially significant in scientific discourse. Key words: education, sexual education, sexual life, sexual education, paternity and motherhood.
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Porter, Jean. "Chastity as a virtue." Scottish Journal of Theology 58, no. 03 (October 10, 2005): 285. http://dx.doi.org/10.1017/s0036930605001444.
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Noia Campos, Camiño. "Contes de la femme convoitée et calomniée. À propos de la classification de contes-nouvelles." Estudis de Literatura Oral Popular / Studies in Oral Folk Literature, no. 4 (December 17, 2015): 81. http://dx.doi.org/10.17345/elop201581-93.
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<p>Sous le terme ‘Romantic’ ou ‘Réalistic’ la section « Romantic Folktales (Novelle) » inclute des contes de nature différente ; quelques-uns ayant une forte coïncidence avec des types des « Magic Tales » et suivant la variation des personnages, ils coïncident aussi avec les « Religious Tales ». Je parlerai des caractéristiques des contes rassemblés dans la section « Romantic Folktales », de certains aspects spécifiques et des éventuels traits communs qu’ils ont avec des contes d’autres sections : en spécial avec celle des merveilleux (Magic Tales). Dans la seconde partie de cet article, je comparerai plusieurs versions de contes merveilleux et romanesques de différentes régions de la Péninsule Ibérique traitant du thème de la chasteté [K2112] et de la fidélité [K2110.1] de la femme (712-Crescencia, 881-Oft-Prouved Fidelity et 883A-The Innocent Slandered Maiden) dans les versions orales et les versions écrites rassemblées dans des textes écrits depuis le Moyen-Âge jusqu’au commencement du XXème siècle.</p><p>***</p><p>Sota l’adjectiu «romàntic» o «realista» la secció «Romantic Folktales» (Novelle) inclou rondalles de diferent naturalesa; algunes d’elles tenen una forta coincidència amb els tipus dels «Magic Tales» i, seguint la variació dels personatges, coincideixen també amb els «Religious Tales». En aquest article parlaré de les característiques de les rondalles incloses en la secció «Romantic Folktales», de certs aspectes específics i d’altres trets eventuals que tenen en comú amb rondalles d’altres seccions: especialment amb les rondalles meravelloses (Magic Tales). En la segona part d’aquest article, compararé diverses versions de rondalles de diferents parts de la península Ibèrica que tracten el tema de la castedat [K2112] i de la fidelitat [K2110.1] de les dones (712-Crescencia, 881-Oft-Prouved Fidelity i 883A-The Innocent Slandered Maiden) en les versions orals i escrites recollides en textos escrits des de l’edat mitjana fins a principis del segle XX.</p>
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Wang, Hwa Yeong. "Chastity as a Virtue." Religions 11, no. 5 (May 21, 2020): 259. http://dx.doi.org/10.3390/rel11050259.
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This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue.
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Levko, Oleksandr. "Axiological status of lexems CHASTE, CHASTITY, and VIRGINITY in Ukrainian media discourse." Actual issues of Ukrainian linguistics: theory and practice, no. 36 (2018): 60–75. http://dx.doi.org/10.17721/apultp.2018.36.60-75.
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The paper addresses the use of the words цнотливий, цнотливість and цнота in the Ukrainian political media discourse, with a particular focus on the evolution of the "chastity words" semantics in the Ukrainian language, based on social and political publications of the internet portals "Dzerkalo tyzhnja", "Ukrajinskyj Tyzhden", "Ukrajinska Pravda". The canon of Christian virtues, established in the Middle Ages, is no longer accepted unquestioningly by modern society, and thus it is not surprising to see an ambivalent attitude to certain religious ascetic virtues, e.g. chastity, humility, piety etc. It is revealed that evaluative semantics of the "chastity words" in the Ukrainian political media discourse varies for different reference groups such as "women", "men", "girls", "boys", "state", "politicians", "language", "literature", "art" and "cinema". When denoting female virtue, the "chastity words" have positive and neutral connotations. It is shown that chastity as a virtue of men and women is synonymous in the Ukrainian media discourse to modesty, decency, morality, honor, dignity and virtue. “Chaste" as a characteristic of an intimate contact indicates its tenderness and decency, which is positively assessed by the participants of communication in Ukrainian political media discourse. The use of the "chastity words" as an attribute of government and public institutions is conditioned by a cognitive metaphor, where the source domain is a woman or an intimate relationship. The language evaluation of the "chastity words" ranges from positive to extremely negative in the political media texts: in the latter case they acquire negative evaluative meanings "stagnation", "limitation", "ideological engagement," "conservatism," "lack of reform." Sometimes the "chastity words" acquire negative connotations when attributed to art, literature and cinema, actualizing the semes "lack of progress", "backwardness". In a literal sense, chastity as absence of excessive eroticism and moral debauchery in art and films is evaluated positively in the Ukrainian social and political media discourse.
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Stalp, Marybeth C., and Carole Garibaldi Rogers. "Poverty, Chastity, and Change: Lives of Contemporary American Nuns." Review of Religious Research 39, no. 2 (December 1997): 184. http://dx.doi.org/10.2307/3512182.
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Menegon, Eugenio. "Child Bodies, Blessed Bodies: the Contest Between Christian Virginity and Confucian Chastity." NAN NÜ 6, no. 2 (2004): 177–240. http://dx.doi.org/10.1163/1568526042530391.
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AbstractIn late imperial China chastity of a widowed or betrothed woman, rather than virginity per se, was considered the core female virtue in social practice, in literary discourse, and in law. However, religious chastity as offered in Buddhism and other Chinese religious traditions was a way for women to evade the strictures of married life. This helps explain why, when introduced in the seventeenth century by Spanish Dominican friars, the concept of virginity as a prerequisite for consecrated religious life found enthusiastic acceptance among some women in Fujian province. To legitimize virginity as a virtue and a perpetual state of life for some Chinese women, missionaries and their converts ingeniously revised the meaning of filiality, claiming a place for Christian filiality within orthodox boundaries of filial piety (xiao), while suggesting that Christianity offered a truer meaning of filiality, subordinated to the divine prerogatives of the Christian God.
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Yuet, Keung Lo. "Conversion to Chastity: A Buddhist Catalyst in Early Imperial China." NAN NÜ 10, no. 1 (2008): 22–56. http://dx.doi.org/10.1163/138768008x273700.
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AbstractThis paper traces the history of the notion of female chastity (zhen) in China from pre-Qin to the mid-imperial era and argues that, prior to the arrival of Buddhism in China, the idea of female “chastity” was concerned not so much with physical virginity as the dutiful fulfillment of wifely obligations as stipulated by the Confucian marriage rites. A woman's chastity was determined by her moral rectitude rather than by her biological condition. The understanding of the physical body as a sacrosanct entity that must be defended against defilement and violation emerged under the influence of Buddhist notions of the uncontaminated body, the pious observance of the Buddhist monastic code, and the performance of religious charity that became popular in early imperial China. Based on a critical analysis of a wide array of Confucian canonical texts, dynastic histories, Indian Buddhist scriptures, biographies of Chinese monks and nuns, the monastic code, and Chinese Buddhist encyclopedias, this paper delineates the gradual process by which the Buddhist concept of the “pure body” became fully assimilated into the indigenous Chinese notion of female “rectitude” and the notion of female chastity finally acquired an ontological identity around the end of the sixth century.
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Hodne, Lasse. "The Bride and Groom of the “Canticum novum”." Acta ad archaeologiam et artium historiam pertinentia 21 (September 21, 2017): 139–52. http://dx.doi.org/10.5617/acta.5534.
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The article concentrates on the “Coronation of the Virgin” in medieval art. This image is based on the Bride and Groom theme from the Canticles. However, whereas this text from the Old Testament was examined already by the Church Fathers in their exegetical writings, a “canonical” representation of it was coined only in the 12th century. This “late introduction” reflects deeply rooted changes in religious life which profoundly changed church history. The turtle dove whichsings in the Canticles is, according to Saint Bernard of Clairvaux, not only a symbol of faithfulness but also of chastity. This chastity must, in turn, be connected with the chastity of the clergy and the development of the idea of celibacy precisely in this period. Hence, the “Coronation”, besides being a symbol of the Church, is also an expression of a precise conception of the Church, namely a body constituted of men who maintain their virginity as brides awaiting the arrival of the Groom.
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Quinby, Lee. "“Sex respect”: Thoreau, the religious right, and the problem of chastity." Prose Studies 17, no. 1 (April 1994): 20–38. http://dx.doi.org/10.1080/01440359408586512.
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Hóa, Phạm Văn. "NHÂN VẬT THUÝ KIỀU TRONG TRUYỆN KIỀU TỪ GÓC NHÌN VĂN HÓA NHO GIÁO." Dalat University Journal of Science 11, no. 2 (April 25, 2021): 141. http://dx.doi.org/10.37569/dalatuniversity.11.2.792(2021).
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Ethical Confucianism in general imparts into Vietnamese cultural life not only moral standards, the embodiment of Confucian morality, but also the embodiment of the people’s morality to dream as it exists in reality and is protected by the Vietnamese people. This article analyzes the following aspects of Thuy Kieu's character: loyalty, honor, chastity, and gratitude from the perspective of interdisciplinary literature and culture, particularly Confucian culture. Nguyen Du's loyalty, honor, chastity, and gratitude in Thuy Kieu, of course, partly comes from the Confucianism tradition, but most importantly, from rich love and humanity; it is what Vietnamese people live for. This article affirms that loyalty, honor, chastity, and gratitude in Thuy Kieu, although called Confucianism, are in fact the qualities of the Vietnamese people. Thuy Kieu's personality shows that Confucian morality has been re-conceptualized by the nation's traditions, by the reality of contemporary society, and also by the living environment of Nguyen Du, himself. And more importantly, that "morality" is inspired again, imbued with a loving soul, a great personality, and a noble philanthropic spirit. This article shows that “The Tale of Kieu” is not simply a copy of an earlier work.
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Weston, William J. "The Presbyterian "Fidelity and Chastity" Competition as a Loyalist Victory." Review of Religious Research 41, no. 2 (December 1999): 207. http://dx.doi.org/10.2307/3512107.
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Ljungqvist, Fredrik Charpentier. "Female Shame, Male Honor." Journal of Family History 37, no. 2 (January 18, 2012): 139–54. http://dx.doi.org/10.1177/0363199011432534.
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In the light of some key concepts from the chastity codes described by anthropological research for honor societies in the Mediterranean region and the Middle East, this article examines the chastity code for women that the Spanish Renaissance humanist Juan Luis Vives (1492/3–1540) advocated in his work De institutione feminae Christianae (1524/1538). Aspects, such as gender order, restrictions on women’s physical freedom of movement, regulations and instructions regarding women’s clothing, and various rules for women’s outward conduct, are studied. It can be established that Vives advocated a very traditional, patriarchal view of women, exhorting very strict gender segregation and female seclusion. He prescribed very tight restrictions on women’s freedom, with a view to controlling female sexuality, an aspect of Vives that previous research has not paid full attention to.
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Upchurch, Robert K. "For Pastoral Care and Political Gain: Ælfric of Eynsham's Preaching on Marital Celibacy." Traditio 59 (2004): 39–78. http://dx.doi.org/10.1017/s0362152900002531.
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Writing early in the last decade of the tenth century, the Anglo-Saxon monk Ælfric begins his Second Series ofCatholic Homilieswith a sermon for Christmas Day. The second of five Old English sermons he wrote for the Nativity, it combines dense doctrinal matters with concrete advice about how Christians should commemorate the birth of Christ. After discussing Christ's Incarnation and Virgin Birth, and the Old Testament prophecies anticipating his appearance, Ælfric concludes the sermon with a series of instructions directing believers how to conduct themselves at Christmas. Of particular interest is his singling out ofclænnyss, an Old English word for “chastity” or “purity,” as the virtue to be most highly prized among the laity:We sceolon eac cristes acennednysse. and his gebyrdtide mid gastlicere blisse wurðian. and us sylfe mid godum weorcum geglengan. and us mid godes lofsangum gebysgian. and ða oing onscunian. ðe crist forbytt. pæt sind leahtras. and deofles weorc. and ða ðing lufian ðe god bebead. pæt is eadmodnys. and mildheortnys. rihtwisnys. and soðfæstnys. ælmesdreda. and gemetfræstnys. gepyld and cleennyss; pas ðing lufað god and huru ða clænnysse ðe he sylf ðurh hine. and ðurh pæt clæne mreden his modor astealde; Swa eac ealle his geferan ðe him filigdon ealle hí weeron on clænnysse wuniende. and se mæsta dæl prera manna pe gode geðeoð purh clsennysse hi geðeoð. (CHII.1.277–87)[We ought also to honor the birth and nativity of Christ with spiritual joy, and adorn ourselves with good works, and occupy ourselves with songs of praise to God, and shun those things which Christ forbids, which are sins and works of the devil, and love those things which God commanded, that is humility and mercy, justice and truth, almsgiving and self-control, patience and chastity. These things God loves, and especially chastity, which he established through himself and the chaste virgin, his mother. So also all of his companions who followed him were living in chastity, and the greatest portion of those men who achieve favor with God achieve it through chastity.]
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Bohn, Babette. "RAPE AND THE GENDERED GAZE: SUSANNA AND THE ELDERS IN EARLY MODERN BOLOGNA." Biblical Interpretation 9, no. 3 (2001): 259–86. http://dx.doi.org/10.1163/156851501317072710.
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AbstractIn the course of its long history, pictorial representations of Susanna changed dramatically, ranging from her characterization as a model of female virtue and chastity to her portrayal as a nude and eroticized temptress. Around the turn of the seventeenth century, the Bolognese painter Ludovico Carracci rejected the eroticism of contemporary depictions, reviving the theme of Susanna's virtue and turning to the patristic literature for an understanding of the moral issues raised by the Susanna text.
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Hardy, Sam A., and Brian J. Willoughby. "Religiosity and chastity among single young adults and married adults." Psychology of Religion and Spirituality 9, no. 3 (August 2017): 285–95. http://dx.doi.org/10.1037/rel0000112.
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Stew, Tabi. "IS THE TABOO OF FEMALE SEXUALITY THE SOLE REASON FOR THE CONTINUATION OF FEMALE GENITAL MUTILATION IN EGYPT?" al-Afkar, Journal For Islamic Studies 4, no. 1 (July 18, 2019): 169–93. http://dx.doi.org/10.31943/afkar_journal.v4i1.55.
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As the first conviction of FGM in the U.K. proves, female genital mutilation is a ‘harmful cultural practice’ that persists across the world. Egypt has one of the highest rates of FGM in the world. Based on a variety of different studies and questionnaires undertaken in doctors’ surgeries and hospitals across the country, three clear reasons are given for the continuation of the practice. These are the belief that it is decreed by Islam, that it is a tradition and to preserve young women’s chastity as it would reduce their sexual desire. The overarching theme of these justifications is the fear and control of female sexuality, given the teachings of modesty in the Qur’an and the importance of chastity in order to obtain a good marriage in Egyptian society. However, the Qur’an does not condone female genital mutilation or mention it. Additionally, the Qur’an promotes sexual fulfilment and positivity within the confines of marriage for both men and women which directly conflicts with the consequences of FGM. The importance of honour and the preservation of chastity in Egyptian society continues to prevail in modern Egyptian society, and medicalisation legitimises the practice among the educated elite. However, this work hopes to prove that certain interpretations of certain aspects of the Qur’an and the hadith and Sunnah have led to the need to control female sexuality, and these beliefs are intertwined with tradition and result in the continuation of female genital mutilation in Egypt.
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Guo, Qitao. "Appendix: Huizhou Studies in China: Scholarship and Sources." Nan Nü 17, no. 1 (December 2, 2015): 165–80. http://dx.doi.org/10.1163/15685268-00171p05.
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This appendix essay surveys the rise of Huixue (Huizhou scholarship) in post-Mao China as background for the main theme of this special Nan Nü issue: the chastity cult in Huizhou. It discusses works by China’s leading Huizhou specialists on a number of key aspects of Huizhou socioeconomic history, especially lineage institutions and mercantile groups in the late imperial period. It also calls attention to the enormous richness of Huizhou source materials, especially the newly uncovered Huizhou wenshu (Huizhou documents) which include contracts, wills, personal letters, tax records, rent books, and local liturgies.
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Maggioni, Giovanni Paolo. "Chastity Models in theLegenda Aureaand in theSermones de Sanctisof Jacobus de Voragine." Medieval Sermon Studies 52, no. 1 (October 2008): 19–30. http://dx.doi.org/10.1179/174962708x336211.
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Jahan, Sultana. "Gender Nonconformity and Casting around Individuality, Free Will and Survival: Sharat Chandra’s Women in His Novel Srikanta." Journal of Arts and Humanities 7, no. 3 (March 9, 2018): 08. http://dx.doi.org/10.18533/journal.v7i3.1340.
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<p>The present paper is a sincere effort to explore the image of Indian women in the early 19th century social context as depicted in Sharat Chandra’s novel S<em>rikanta</em>. In this novel Sharat Chandra’s portrayal of women characters- Rajlaksmii, Annada, Abhaya , and Kamal Lata assert their individuality, self-worth and deliverances boldly in the then male-controlled and traditional society. These characters are unwavering and resolute enough to cast around an emancipated futuristic outlook. They are all precursors to the later day women characters depicted by the feminist writers. Sharat chandra is not a feminist in the traditional sense nor does he take the side of forceful assertion of women rights but he shows a significant understanding of woman psyche and to a great extent, protests against social and religious double standard that ultimately results in gender nonconformity. He values humanity more than chastity and raises his voice against traditional morality and religious dogmatism in depicting illicit love relationship and in disclosing the deceptions underlying the established marriage custom. To all female characters, Rajlaksmi, Annada,Kamal Lata, and Abhay, marriage fails to provide congenial atmosphere to love and value each other; rather to them, marriage is nothing but religious and social yolk that come up with patriarchal applaud but result in self-deception. This paper is an attempt to elucidate Sharat Chandra’s unconventional idea of chastity and reversed roles of women going deep into the female characters of this novel who fearlessly look down on the patriarchal impediments.</p>
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Samadi, Hamideh, and Sakineh Samadi. "The Relationship between Religious Orientation with The Focus of Chastity and Hijab and Women's Mental Health." International Academic Journal of Social Sciences 05, no. 01 (June 5, 2018): 174–81. http://dx.doi.org/10.9756/iajss/v5i1/1810016.
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Frantz, Thomas T., Barbara C. Trolley, and Michael P. Johll. "Religious aspects of bereavement." Pastoral Psychology 44, no. 3 (January 1996): 151–63. http://dx.doi.org/10.1007/bf02251401.
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Christopher, Elphis. "Religious aspects of contraception." Reviews in Gynaecological and Perinatal Practice 6, no. 3-4 (September 2006): 192–98. http://dx.doi.org/10.1016/j.rigapp.2006.05.003.
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Laycock, Joseph. "Religious Aspects of Pseudoarchaeology." Nova Religio 22, no. 4 (May 1, 2019): 89–95. http://dx.doi.org/10.1525/nr.2019.22.4.89.
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While pseudoarchaeology often presents claims in a scientific register, it favors fantastic or romantic theories of the past over the findings of professionalized archaeology. As archaeologists have attempted to interpret pseudoarchaeology, it has been implied that it often resembles religion more than science, both in terms of its epistemology and the types of worldviews it is deployed to legitimate. This article synthesizes the work of the authors in this special issue of Nova Religio to further articulate these “religious” aspects of pseudoarchaeology.
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Mauro, Mario. "Religious Aspects of Politics." European View 11, no. 2 (December 2012): 157–61. http://dx.doi.org/10.1007/s12290-012-0239-x.
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Sultanova, F. "RELIGIOUS TOLERANCE: SOCIOLOGICAL ASPECTS." BULLETIN Series of Sociological and Political sciences 73, no. 1 (December 30, 2020): 128–32. http://dx.doi.org/10.51889/2021-1.1728-8940.20.
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The article deals with the issues of religious tolerance in modern society. The Republic of Kazakhstan represents multiethnic, polyconfessional, polycultural society. In this regard huge attention is paid to the general ideas of equivalence of all people. At the global level, a number of specially designed documents and regulations have been developed and adopted. Emergence of religious tolerance logically intertwines with such concepts as free-thinking, toleration, laicisation. Experience of our country shows that various religions and faiths can be quite compatible, coexist peacefully and effectively.
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Zimmerman, Kari-Shane Davis. "Hooking Up: Sex, Theology, and Today's “Unhooked” Dating Practices." Horizons 37, no. 1 (2010): 72–91. http://dx.doi.org/10.1017/s036096690000685x.
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ABSTRACTCurrent theological literature on dating emphasizes issues of premarital sex and chastity. At the same time, recent sociological research suggests that dating is being replaced by the alternative practice called “hooking up” among college-age students. A key issue not addressed in these discussions is whether the current generation's contraceptive practices influence the decision to hook up rather than date. I argue that one cause of younger women's sexual assertiveness today is the increased use of contraception, which in turn promotes a mentality that sustains the practice of hooking up and an insufficient anthropology. For theologians who attempt to discuss these issues with their students, a more adequate anthropology is necessary in order to better ground a theology of dating that is able to compete against the practice of hooking up.
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Green, M. Christian. "Law of Chastity. By Robert E. RodesJr., Carolina Academic Press2006. Pp. 140. $24.00. ISBN: 1-594-60182-8." Journal of Law and Religion 23, no. 2 (2008): 759–62. http://dx.doi.org/10.1017/s0748081400002460.
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MATHEWS E.G. "Jr. Saint Ephrem the Syrian: Armenian Dispute Hymns between Virginity and Chastity." Revue des ?tudes Arm?niennes 28, no. 1 (April 14, 2005): 143–69. http://dx.doi.org/10.2143/rea.28.1.505078.
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Marmursztejn, Elsa. "The concept of dispensation : theological approaches to the excercise of papal power (13th – 14th centuries)." Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review 78, no. 1-2 (2010): 63–88. http://dx.doi.org/10.1163/157181910x487323.
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AbstractIn the wake of studies showing that medieval intellectual production, far from confining itself to distinct faculties or disciplines, resulted from a constant circulation of knowledge, this paper analyzes the relations between theology and law through the controversial case of the dispensation from the vow of chastity, between ca. 1215 and ca. 1315. Focusing on the different aspects of the compelling power of the vow, the possibility to make up for it or to change it and the papal power of dispensation in spite of the particular dignity of the vow and the decretal forbiding any dispensation from it, the reflexion of canonists and theologians shows the interweaving of their disciplines, the changes of some individual positions and the absence of expected solidarities.
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Yarhouse, Mark A., Lori A. Burkett, and Elizabeth M. Kreeft. "Paraprofessional Christian Ministries for Sexual Behavior and Same-Sex Identity Concerns." Journal of Psychology and Theology 30, no. 3 (September 2002): 209–27. http://dx.doi.org/10.1177/009164710203000304.
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Paraprofessional Christian ministries for sexual behavior and same-sex identity concerns have grown significantly in recent years. Some ministries are affiliated with organizations that have specific standards for affiliation; others are independent. Some emphasize change of sexual orientation; others promote change of behavior and chastity. Some ministries provide services exclusively to homosexuals; others provide resources to homosexuals and heterosexuals alike. This paper reviews similarities and differences among paraprofessional Christian ministries for persons struggling with sexual behaviors and same-sex identity concerns. Similarities and differences are related to (a) mission/vision, (b) view of etiology, (c) method of intervention, (d) format, and (e) definition of success. Christian ministries include Exodus International-affiliated ministries, independent Christian ministries, Homosexuals Anonymous, and Courage. Impressions from the review of the various Christian ministries are also offered, including recommendations for making appropriate referrals.
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Mitrofanova, Anastasia. "Religious Aspects of International Terrorism." Serbian Political Thought 4, no. 2 (2011): 49–61. http://dx.doi.org/10.22182/spt.422011.2.
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Bruzzone, P. "Religious Aspects of Organ Transplantation." Transplantation Proceedings 40, no. 4 (May 2008): 1064–67. http://dx.doi.org/10.1016/j.transproceed.2008.03.049.
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Jahoda, Gustav, and Pascal Boyer. "Cognitive Aspects of Religious Symbolism." Man 29, no. 3 (September 1994): 759. http://dx.doi.org/10.2307/2804404.
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Wentworth, William M., and Pascal Boyer. "Cognitive Aspects of Religious Symbolism." Journal for the Scientific Study of Religion 33, no. 1 (March 1994): 82. http://dx.doi.org/10.2307/1386640.
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Smythe, Dion. "The euthanasia debate: religious aspects." International Journal of Palliative Nursing 10, no. 7 (July 2004): 366. http://dx.doi.org/10.12968/ijpn.2004.10.7.14582.
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Correri, Nicole. "Twelve Infallible Men: The Imams and the Making of Shi‘ism." American Journal of Islamic Social Sciences 35, no. 4 (October 29, 2018): 56–59. http://dx.doi.org/10.35632/ajiss.v35i4.470.
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Matthew Pierce’s first book, Twelve Infallible Men: The Imams and the Making of Shi‘ism, is a unique scholarly work about Ithnā Ash‘arī Shī‘ism and the development of communal identity. His main argument in this book is that the Shi‘a religious identity was shaped over time based on collective social memory and specific biographical depictions of spiritual leadership centered on the sacredness of the Prophet Muhammad and his family, the ahl al-bayt. While much scholarship on Shi‘ism is centered on the topics of succession, theological doctrines, or the specific rituals of ‘Ashura, Pierce focuses instead on how love and devotion towards the imams and the ahl al-bayt developed. His scholarly inquiry was piqued by his experience in the shrine city of Qum, Iran, where he was a resident and scholar of an inter-faith dialogue program from 2003-2006. There he observed firsthand the personal devotional lives of Twelver Shi‘as who cultivate personal connections and relationship with the imams through devotional ritual, seeking intercession, pilgrimages to shrines, mourning their suffering, and seeking their guidance. In Twelve Infallible Men this system of piety and devotion is traced to five early biographical figures. His primary source material was biographical works, in particular the five collective biographies of the imams written between 943-1150 CE: The Establishment of the Inheritance (Ithbāt al-waṣiya), attributed to al-Masʿūdī; Proofs of the Imamate (Dalāʾil al-imāma), attributed to Ibn Jarīr; The Book of Guidance (Kitāb al-irshād), by al-Mufīd; Informing Humanity (Iʿlām alwara), by al-Ṭabrīsī; and Virtues of the Descendants of Abū Ṭālib (Manāqib Āl Abī Ṭālib), by Ibn Shahrashub. Through his thematic and comparative analysis of these five sources Pierce traces the origin of communal remembrance and the Shi‘i system of piety utilizing the methodology of collective 57 memory studies. Throughout his text he notes broader religious rhetorical trends related to the geographic area and time period, such as the martyrdom narrative in early Christianity and the influence of miraculous stories to confirm saintly status, amongst others. In this way, Pierce situates the Shi‘i narrative within a wider milieu that speaks to sociological developments and broader religious experiences. The selected texts were all produced during the ‘Abbasid reign that was established by utilizing the legitimacy of ahl al-bayt as the source of proper Islamic leadership in their overthrow of the Umayyad regime. The ‘Abbasid era saw the development and emergence of Shi‘i scholarship and identity. Pierce could perhaps have given more historical context and analysis of anti-‘Alid sentiment (such as the institutionalized cursing of ‘Ali) during the Umayyad regime, as part of the development of sympathy and sorrow for the family of the Prophet. But one aspect of the Shi‘i narrative that Pierce analyzes in great depth throughout his work is the shared memory of suffering, primarily as demonstrated by the martyrdom of and the centrality of sorrow for the ahl al-bayt. In his analysis of narrative patterns and recurring symbols he is interested in revealing the needs of the believing community and what made these particular stories meaningful to them. The book is organized into five chapters. Crucial to this work is Pierce’s clarification of Sunni-Shi‘a disputes and the fluidity of how these identities developed and eventually solidified over time. He notes how this time period saw a variety of theological and jurisprudential debates, and the central aspects of what formalized into a Shi‘a identity, ritual, and concepts. The writings Pierce examines emerged during a period where Arabic literature was first taking shape and therefore demonstrate a process within the Islamic community at large of articulating specific narratives. The first chapter describes the canonization of the Twelve Infallibles. Pierce purposefully does not engage the polemics of the time, although these may have provided means to understand another facet of how the selected authors chose to craft their narrative. But he analyzes how the biographies of the imams became standardized over time—for example, how martyrdom was attributed to all of the imams after Mufīd’s writings and how Mufīd in particular set the standard for these narratives contributing to a coherent Shi‘a community with clear boundaries. In the second chapter Pierce explores the collective biographies’ central concern, namely the deaths of the Imams. Their tragic martyrdom becomes a theme in this genre of writing where suffering and grief comprise the proper Shi‘a response. Notably, Pierce also sheds light on the role of martyrdom in minority spiritual groups in the Near East. In this chapter Pierce also begins his gendered analysis, which is a highlight throughout the work, bringing in the tropes of the treacherous wife and the vulnerable bodies of the imams. These characterizations make the earlier narratives circulated, especially in Mufid’s writing, now unthinkable. Furthermore, emotional performances of grief and weeping emerge as demonstrations of piety, as well as being associated with political rebellion. Pierce explores how this emotional performance was in distinct contrast to the proto-Sunni traditionalists’ emphasis on controlling grief. The third chapter revolves around the themes of suffering and betrayal that permeate the biographies. Pierce investigates the arc of sacred history for Shi‘is as evidenced by their afflictions and the denial of their rights, which feature as central literary motifs in these primary sources, along with the symbols of suffering and outsiders. He discusses how the imams emerge as a distinctive type, as too do their betrayers. This chapter also features important events in Shi‘i history: the events of Ghadir and the martyrdom of Husayn in Karbala, a pivotal story in the Shi‘a community, but one that did not take central stage until later in these collective biographies. Love and devotion to the ahl al-bayt become salvific mechanisms that draw upon performances of mourning. Pierce also explores how religious ritual developed along with the narratives in the biographies. He continues his exploration of gender tropes where the female body is the site of mistrust and fear, specifically in the example of ‘A’isha. A central point of his book, elaborated in this chapter, is how the boundaries of the community were conceptually paired with the imams’ bodies. The fourth chapter is a systematic exploration of masculinity as revealed through the imams’ vulnerable bodies and the idealization of male performance. Pierce describes how masculine ideals as envisioned by the biographers comprise the concepts of virtue, manliness, and group loyalty. He explores how the narratives describe the physical appearance, miraculous achievements, and heroics of the imams. The importance of maleheirs, courage, strength, and skill in weaponry are all gendered themes of the imams as characterized in the biographies. Pierce analyzes how these qualities render claims of their legitimacy as leaders, observing how their portrayals also exemplify refinement and self-control. With the exposition of miraculous knowledge and actions, Pierce describes how the imams find victory in the spiritual realms while having experienced loss in the physical world. This chapter also features an important discussion of Fatima in the collective biographies and a fascinating and unique description of her pious female embodied performance sanitized of all female bodily imperfections (most specifically, blood). This last part of chapter four leads into the final chapter, which explores birth narratives in the collective biographies. These narratives form a unique center around which Shi‘is could celebrate and demonstrate communal devotion; it also established a divine ordainment through the transmission of prophetic light to the imams. Pierce explains that a unique aspect of Shi‘i hagiography is how the biographers labor to establish the imams’ mothers’ purity and chastity. His analysis of the sanitized bodies and bodily functions of these mothers is of particular interest. Part of the unique function of the imam is the transmission of his leadership to his successor and is revealed in the way in which the imams occlude the mothers in nurturing and caring for their newborn. These birth narratives underscore the Shi‘i claims of divinely appointed and rightful spiritual leaders, giving evidence to the community of believers that the imams were clearly designated from birth. Pierce effectively explores the Shi‘i community of memory and how these biographers established communal boundaries. His exploration of these primary sources with attention to literary analysis and genre specific themes and symbols is distinctive, and brings a different perspective into Islamic studies. Pierce’s analysis of gender ideals is also elucidating and could be explored more deeply in future work. It is also worth noting that within the body of the text, he predominantly references women scholars in his and related fields. Pierce successfully establishes the case for the crafting and defining of socio-religious Shi‘i identity via biographical texts whose key themes include loyalty, mourning, and justice for rightful heirs who were pure, ideal, and miraculous men.
Nicole Correri, M.Ed., M.A.Hartford Seminary
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Karski, Karol. "The International Legal Status of the Sovereign Military Hospitaller Order of St. John of Jerusalem of Rhodes and of Malta." International Community Law Review 14, no. 1 (2012): 19–32. http://dx.doi.org/10.1163/187197312x617674.
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Abstract The Order of Malta is an entity which established its own states on Rhodes (1310–1522) and Malta (1530–1798). Since 1834, it has been located in Rome. Today, the Order is universally regarded as a subject of international law. The Order exercises right of legation and ius contrahendi. It still is not a primary, i.e., sovereign, subject of international law. Paradoxically, it is its distinguishing feature, i.e., being a religious order that prevents it from being genuinely sovereign. Sovereignty means independence from any external power. In the case of any order of the Roman Catholic Church, this is absolutely impossible. The Order’s Grand Master can be elected only from among religious in terms of canon law who have made vows of poverty, chastity and obedience and is fully subordinate to the Pope. Yet the Order undoubtedly is a secondary subject of international law whose status is determined by its recognition by primary subjects.
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LUTTRELL, Anthony. "Το Βυζάντιο και οι Ιωαννίτες Ιππότες της Ρόδου (1306-1409)." BYZANTINA SYMMEIKTA 11 (September 29, 1997): 189. http://dx.doi.org/10.12681/byzsym.829.
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<p>Anthony Luttrell</p><p> The Hospitallers of Rhodes and Byzantium (1306-1409)</p><p> </p><p>The Hospital of Saint John of Jerusalem constituted a Latin military order composed of professed religious who took vows of poverty, chastity and obedience, and who were devoted to a holy war against the infidel. In 1306 they occupied Rhodes and provided its Greek inhabitants with reasonable security, prosperity and a degree of religious freedom. Rhodes became a base for attacks on the neighbouring Turkish emirates and, after about 1358, for more distant campaigns against the Ottomans in mainland Greece and elsewhere. From about 1390 to 1409 the Hospitallers collaborated with Byzantine rulers, especially in the years after 1396 when they defended Corinth and the Despotate of the Morea against the Turks. Thereafter contacts between Rhodes and Constantinople became infrequent.</p>
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Kurek-Chomycz, Dominika A. "Sincerity and Chastity for Christ A Textual Problem in 2 Cor. 11:3 Reconsidered." Novum Testamentum 49, no. 1 (2007): 54–84. http://dx.doi.org/10.1163/004810007x163118.
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Natal'ya, Ovechkina. "Ethnic and religious aspects of development." Ideas and Ideals 2, no. 4 (December 21, 2015): 107–16. http://dx.doi.org/10.17212/2075-0862-2015-4.2-107-116.
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U.T., Alzhanbaeva, and Zairova N.Sh. "The religious aspects of Turkic dastans." Journal of Oriental Studies 79, no. 4 (2016): 128–33. http://dx.doi.org/10.26577/jos-2016-4-898.
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Schwarz, Silke. "Religious aspects in psychiatry and psychotherapy." International Journal of Human Rights in Healthcare 11, no. 2 (May 14, 2018): 109–15. http://dx.doi.org/10.1108/ijhrh-07-2017-0031.
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Purpose The purpose of this paper is to explore the role of religion in psychiatry and psychotherapy and it introduces a context-oriented approach to religion. Design/methodology/approach The paper opted for a selective literature review to highlight significant issues with regard to mainstream psychology. Findings It provides a short summary on the historical neglect and exclusion from clinical practice and shows how religion was integrated into the mainstream of psychotherapy and psychiatry. A quantitative and universalistic approach to religion is dominant. The widespread approach to religious coping by Pargament is presented as well as related findings with regard to religion and mental health. Research limitations/implications The paper includes implications for the development of a context-oriented inclusion of religion and encourages for associated empirical research. Originality/value With a critical inclusion of contexts, professionals may stay alerted to the issue that health and disorders are not ontological facts but contain moral codes of a current society. It takes the social context and unequal power relations as the starting point for a partisan cooperation with the affected persons.
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Kamolova, Kimyohon. "SECULAR AND RELIGIOUS ASPECTS OF FAITH." Theoretical & Applied Science 40, no. 08 (August 30, 2016): 40–42. http://dx.doi.org/10.15863/tas.2016.08.40.9.
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Cornille, C. (Catherine). "Double Religious Belonging: Aspects and Questions." Buddhist-Christian Studies 23, no. 1 (2003): 43–49. http://dx.doi.org/10.1353/bcs.2003.0007.
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Kamaladdini, Seied Mohammad Bagher. "Place of the Didactic Literature in Vahshi Bafghi's Khold-e-Barin." International Letters of Social and Humanistic Sciences 27 (May 2014): 194–201. http://dx.doi.org/10.18052/www.scipress.com/ilshs.27.194.
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Masnavi Khold-e-Barin is one of letters that educate people moral courses in different ways. Vahshi Bafghi by using his special technique, compose a word full of advice and using the different metaphor sings helps to understanding of good and bad issues in life. He expresses ethical messages in two ways, the theme of novel and direct expression. This paper tries to evaluate the Place of the educational literature in Vahshi Bafghi's Khold-e-Barin; the author shows aspects and features of didactic literature using content analysis in Khold-e-Barin. Issues such as the avoidance of envy, greed, worldly and other worldly courses, advice and the moral results of tales, praised of the knowledge and awareness, chastity word of poet, give didactic Ethics and Spirituality atmosphere to this letter. In this research, didactic poems in two sections of “sermon – ethical” and “Education – Spiritual” have been studied.