Academic literature on the topic 'Religious aspects of Eschatology'
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Journal articles on the topic "Religious aspects of Eschatology"
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Gorban, R. "Basic Issues of Christian Eschatology Interpreted by Berdyaev." Ukrainian Religious Studies, no. 69 (May 16, 2014): 94–103. http://dx.doi.org/10.32420/2014.69.383.
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In the article, “Basic Issues of Christian Eschatology Interpreted by Berdyaev”, Richard Gorban covers some eschatological aspects of Mykola Berdyaev. He considers the kernel of the basic issues of Christian eschatological doctrine the way the thinker understands them, determining his own conception of paradox of time. The researcher emphasizes the following issues in the system of religious and philosophical views of Berdyaev: connection of the fate of an individual soul with the fate of the world, death and eternity, end of history, Hell ontology; eschatological prospects of evil pathways and its ontological extermination; growth of the God’s Realm and growth of Antichrist kingdom; personal apocalypses and the world apocalypses.
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Watts, James W. "Psalm 2 In The Context Of Biblical Theology." Horizons in Biblical Theology 12, no. 1 (1990): 73–91. http://dx.doi.org/10.1163/187122090x00046.
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AbstractPsalm 2 is an intersection in which a variety of issues in biblical theology meet. The psalm impacts upon our understanding of monotheism in ancient Israel, the religious nature of Judah's royal ideology, the origins of eschatology, and New Testament Christology. Theological reflection on Ps 2 should therefore not only consider the recent exegetical discussions of the text, but also the theological issues raised by the Old Testament context, the New Testament's use of the psalm, and the history of the psalm's interpretation. In what follows, a survey of all these aspects will lay the basis for a theological construal of this biblical text.
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Sinani, Danijel. "Salvation and Eternal Life in an Alternative Religious Movement – The Raëlian Book of the Cloned." Issues in Ethnology and Anthropology 8, no. 1 (February 27, 2016): 173. http://dx.doi.org/10.21301/eap.v8i1.8.
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The paper examines the conceptualization of salvation and eternal life within the Raëlian movement. After a brief overview of this alternative religious movement, we will give an analysis of certain aspects of the movement’s religious teachings relevant for our paper. Based on a specific biblical exegesis and latter developments of the basic teachings, the founder of the movement and his disciples bring a wholly new interpretation of these, perhaps most important religious themes. By positioning intelligence and science into the focus of their eschatology, Raelians introduce the idea of cloning as a path to eternal life. However, even with the attempts made by the founder to represent the Raelian belief system as a total break from the “primitive” understanding and practices of religion, the holy texts of this movement do contain old religious ideas as well as other familiar mechanisms of engaging the religious commitment of its members.
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Bardyn, Maria. "Confessional Polyvariance of Christian Apocalyptic: Common and Distinctive Features." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 53–69. http://dx.doi.org/10.18290/rkult21122-3.
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The twentieth century was a time of active expansion of Christian culture throughout the world. The Catholic and some Protestant churches resorted to this. This culture, becoming global, accommodated, and united a large number of cultural and religious minorities. At the same time, promoting its uniqueness, it could not always confirm her identity.
One of the characteristic features of the development of the modern world is an increased scale of events, greater internationalization of social processes, and their tendency to become global. Based on all modern problems, in the sense of their understanding and solution, Christian globalism were formed as a component of the doctrine of Christian denominations, which includes a full range of different concepts and ideas that reflect the typical human problems of modern civilization.
Since Christian eschatology is confessionally multivariate, it makes sense to explore both the characteristics common to all denominations and specific to some of them, as well as to identify transformational models and forms of adaptation of eschatological ideas to today's realities.
The actualization of the problem of moral-ethical and social aspects of Catholic eschatology, Christological-apocalyptic visions of Orthodox eschatological teaching, and the apocalyptic-prophetic character of Protestant eschatology in their transformational manifestations was designed to impart on the paper both theoretical and socio-practical significance.
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Matytsin, K. S. "Religious Aspect of Colonization of Western Siberia." Izvestiya of Altai State University, no. 2(112) (June 10, 2020): 78–82. http://dx.doi.org/10.14258/izvasu(2020)2-13.
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The main period of development of new territories of Western Siberia that located outside the borders of the Russian Empire falls on the period from the end of the 18th to the beginning of the 19th centuries. This is due to the Old Believers processes. It was found that the main reasons for the colonization of Western Siberia were: on the one hand, the resumption of repressive policies towards the Old Believers in Altai by the state and the official church, in connection with the transfer of the Kolyvan-Voskresensky factories under the control of the Cabinet; on the other hand, the creation of new dogmatics current of the Old Believers. The latter allowed the Old Believers to reconsider their attitude to historical events, power, and the sacraments of the church. Thus, in the study we identified three interrelated areas ofbespopov's thought: eschatology (the doctrine of the end of the world), ecclesiology (the doctrine of the church), soteriology (the doctrine of salvation). Having established that the confessional composition of the Old Believers, who were the founders of settlements in Western Siberia we came to the conclusion that the development of these territories took place for religious reasons.
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Cumin, Paul. "Robert Jenson and the spirit of it all: or, you (sometimes) wonder where everything else went." Scottish Journal of Theology 60, no. 2 (April 20, 2007): 161–79. http://dx.doi.org/10.1017/s0036930607003183.
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Three aspects of Robert Jenson's theology are investigated and then related according to their common pneumatological implications. First Jenson's neo-Barthian doctrine of revelation is considered as it leads him to an immediate or near-immediate relation of the being and act of God. This puts particular tensions on how he maintains the ontological distinction between creator and creation. Second, the same tension is found repeated in the way Jenson rejects the notion of divine timelessness. In bringing the being of God into history, and time into the being of God, he eventually calls the Father, Son and Spirit the ‘past’, ‘present’ and ‘future’ of the triune life. These tensions are heightened even further in the third section. With his characteristic concept of ‘narrative causality’ Jenson attempts a constructive recovery of Hegelian categories by suggesting the ‘End’ – as brought about by the Spirit-‘Outcome’ of God – is that ‘sublation which is itself not sublated’. The article concludes without entering the specifically Hegelian controversy, rather with more simple questions about the doctrinal integrity of Jenson's eschatology.
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Konsa, Kurmo. "Technology Creating a New Human: The Alchemical Roots of Transhumanist Ideas." Folklore: Electronic Journal of Folklore 81 (April 2021): 15–32. http://dx.doi.org/10.7592/fejf2021.81.konsa.
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The aim of this article is to present a critical discussion of the influence of technology on humans and culture in contemporary Western society. Transhumanism is a philosophical and social movement that believes that the essential features of human life could be transformed and enhanced by applications of science and technology. In this article, I will compare transhumanist ideas about perfecting humans to the views of Roger Bacon, one of the representatives of European mediaeval alchemy. Such a treatment provides a historical background for transhumanist ideas and helps answer the moral and philosophical problems that humans are faced with due to modern technological development. Despite the fact that several transhumanist theoreticians treat it as a secular alternative to religious ideas, we can see that Christian eschatology plays a major role. Both in alchemy and transhumanism, scientific and theological aspects have been inseparably intertwined. Transhumanism can be seen as a continuation of the alchemical project in the twenty-first century. Modern science has added new tools to realise the goal of alchemical perfection. Transhumanism characterises very well the fact that the practices and theories of alchemy changed over time and adapted to changed contexts.
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DIXON, TOM. "LOVE AND MUSIC IN AUGUSTAN LONDON; OR, THE ‘ENTHUSIASMS’ OF RICHARD ROACH." Eighteenth Century Music 4, no. 2 (September 2007): 191–209. http://dx.doi.org/10.1017/s1478570607000917.
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ABSTRACTThis article explores and contextualizes the thought of the religious author Richard Roach (1662–1730) from a musical perspective. Roach, a member of the Behmenist, millenarian Philadelphian Society in London at the turn of the eighteenth century, published little that relates directly to the subject of music, and has thus gone virtually unrecognized in this context. Nevertheless, in his more substantial religious oeuvre music emerges as a crucial component of his thought. In addition, his manuscript diaries and papers reveal their author’s interaction with some of Augustan London’s leading musical figures, and his participation in a previously unknown weekly musical meeting.After reviewing the overall circumstances of Roach’s life and cultural milieu, the article outlines what can at present be established about his musical activities. As I demonstrate, evidence from the diaries clarifies the provenance of an early hymn collection, while other extant sources reveal an unsuspected connection between religious ‘enthusiasm’ and the reception in London of Italian opera. The integral place of music in Roach’s worldview is then related to aspects of his thought ranging from ‘spiritual gender’, eschatology and the Divine Magia to science and politics. Beyond this timely focus on a neglected individual, however, I draw attention to the continuing tendency to overlook contexts such as this one, in which music is a potentially important but not an obviously paramount ingredient. I suggest that conventional conceptions of an emerging ‘public sphere’ – secular, enlightened, rational – need to be modified to take account of supposedly marginalized, ‘enthusiastic’ religious groups such as the Philadelphians. Finally, the absorption of developing musical genres into the background of an age-old model of universal harmony is taken as an instance of the powerful historical interplay between change and continuity.
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Krasicki, Jan. "Sacrum i rewolucja. Leszek Kołakowski i inni." Studia Philosophica Wratislaviensia 14, no. 2 (June 7, 2019): 37–59. http://dx.doi.org/10.19195/1895-8001.14.2.2.
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The sacred and the revolution Leszek Kołakowski and othersThe author examines the relationship between the sphere of the sacred and the phenomenon of the revolution. He points to the distinctiveness of Leszek Kołakowski’s position as compared to the views articulated by other representatives of the so-called Warsaw school of the history of ideas. He claims that Kołakowski’s philosophical programme, which takes into account the sacred and mythical dimension of the socio-political diagnoses, can help us to understand the Russian Revolution of 1917 as well as other revolutionary movements and processes of the 20th century. He demonstrates that the sacred is an inherent aspect of the revolutionary mentality. Also, he argues that the ideologies which turned against religion in the name of the struggle with religious superstitions, in the end became quasi-religious. As a matter of fact, the revolutionary utopia may be perceived as a kind of crypto-religion involving such elements of the mythical thinking as a belief in the cognition of history, an assumption that the latter may be started anew, a belief in the possibility of the secular eschatology, etc.
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Weinberg, Carl R. "“Ye Shall Know Them By Their Fruits”: Evolution, Eschatology, and the Anticommunist Politics of George McCready Price." Church History 83, no. 3 (July 31, 2014): 684–722. http://dx.doi.org/10.1017/s0009640714000602.
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George McCready Price (1870–1963) is best known as the Canadian-born Seventh-day Adventist amateur geologist who pioneered the idea of a young earth in the early twentieth century. Price laid the foundation for modern “creation science,” which took off decades later, with the publication of Henry Morris and John Whitcomb Jr.'sThe Genesis Floodin 1961. Despite his extensive writings on the details of geology, however, Price admitted that his main objections to evolution were not scientific but “moral” and “philosophical”—the “fruits” of the “corrupt tree” of evolution. Historians have almost entirely neglected this aspect of Price's opus; yet, Price authored a series of works from 1902 to 1925 that, in increasingly alarming tones, blamed evolution for socialism and communism. This article analyzes these works by examining Price's Adventist background, his early experiences working and living in the United States, and the broader political context in which he wrote. It also assesses the impact of Price's political writings on subsequent generations of creationists and conservative evangelicals. Price should be seen as part of the long process by which a New Christian Right was forged from materials including creationism and anticommunism. He was not only a geologist but also a creationist politician.
Dissertations / Theses on the topic "Religious aspects of Eschatology"
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Kaethler, Andrew T. J. "Eschatology and personhood : Alexander Schmemann and Joseph Ratzinger in dialogue." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6526.
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This thesis explores the extent to which eschatology shapes temporal existence. The interlocutors are Alexander Schmemann and Joseph Ratzinger. The first part of the thesis examines (1) Schmemann's account of eschatology, (2) how this shapes temporality, and (3) what it means to be a person in time. Schmemann's account is based upon a dualistic conception of temporality in which ‘this world', the ‘old' aeon, finds its meaning and life in the ‘new' aeon. Thus, meaning is found anagogically and teleologically, and human persons are called not only to ascend and leave the ‘old' aeon but, as priests, to instil meaning into the world by offering it to God. It is argued that although Schmemann's anthropology is Christocentric and relational, it remains, like his view of temporality, teleologically unidirectional. The second part of the thesis addresses the same questions as are raised in part one but of Ratzinger's theological approach. For Ratzinger eschatology is absorbed into Christology, and thus it is understood relationally as is also the case with his account of history. The Logos as dia-Logos works within history ‘wooing' humankind into relationship with the trinitarian God. As a result of Ratzinger's relation vision, history is undivided––there is no ‘old' and ‘new' aeon––and history succeeding Christ continues to be Advent history. As historical creatures, human persons are relational beings who must be understood as both ‘with' and ‘for' the other. Temporality as relational ‘space' is central to his account and interpreted as grounded in the eternal being of the relational God. The thesis concludes that for Ratzinger God's triune relationality shapes eschatology and what it means to be a person in time. Whereas, for Schmemann, the converse is the case: eschatology informs his conception of relationality, temporality, and personhood. As a result of the primacy of eschatology in Schmemann's theology human temporal existence is ultimately denigrated.
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Saradananda, Swami. "The human soul (jivatma) and its ultimate goal (moksa) in the context of Taittiriya Upanisad (3.10.5): a study in an aspect of Hindu eschatology." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1016396.
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This research was stimulated by pastoral concerns regarding the high rate of suicide in the South African Hindu community. On the one hand it was found that traumatized individuals contemplating suicide were woefully ill-equipped with helpful religious guidelines and on the other it is known that the primary and authoritative scriptures of Hinduism possess a wealth of information that can promote healing. This work uses the Taittiriya Upanishad (3.10.5) to address this challenge. The early Vedic writings are not systematized nor are they fully explicable except through commentaries. This research surveys the early Vedic and Upanisadic Writings in order to show the literary, social and philosophical conditions under which the texts were produced. The Taittiriya Upanisad is the culminating part of several strands of thought that emerged from the earlier Taittiriya School. In order to interpret the text of this Upanisad it was necessary to link its key concepts with other Upanisads of this period. Further interpretations emerged from later Upanisads. These texts were viewed in the light of several commentators - Shaukara (medieval period), and Vivekananda, Aurobindo and Radhakrishuan of the Neo-Vedanta movements. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged and in accordance with its good or bad actions, heavenly rewards or the punishments of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the later Vedic or Upanisadic period it is found that heaven and hell are temporary eschatological goals. The ultimate goal becomes Liberation which implies the cessation of duality and the realization of non-duality. Correspondingly the Taittiriya Upauisad defines the soul in a manner in which its components have the potential to achieve this later goal. Here the soul is a formulation of five sheaths: body, vital energy, mind, intellect and bliss with an immortal consciousness as its focus. Functioning under the effects of ignorance each sheath binds the soul to suffering and rebiiths either on earth or on other planes (heaven or hell). However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. Tills work explores these negative and positive capabilities of the sheaths and points out the path by which the soul's divine potential may be realized. The ultimate healing or liberation occurs when the 'focus-consciousness' of the soul is intuitively realized. This consciousness is one with the universal consciousness. This achievement produces the 'liberated soul' who experiences ecstasy at this knowledge of oneness. This research also points out that the Neo-Vedanta movements, unlike their medieval counterparts, have a life-affirming and positive social attitude that seeks to draw from ancient texts for the purposes of healing and social upliftment.
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Levan, Christopher 1953. "Dialogue with dispensationalism : Hal Lindsey's dispensational eschatology and its implications for an articulation of Christian hope in a nuclear age." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74643.
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This dissertation explores the question of hope in the nuclear age by examining a movement within the North American Christian tradition known as dispensationalism. It concentrates specifically on one author, Hal Lindsey, whose books on the "end-times" are the basis for much of the current Christian apocalyptic thinking on this continent. There are two fundamental questions: (1) What does Lindsey's dispensational interpretation of God and Divine providence do to his understanding of hope?; (2) Does Lindsey's interpretation of the hope contribute anything to an articulation of hope in the nuclear age? In response to the first question, it is determined that Lindsey's Theology is governed by a providentialism which controls both his doctrine of God and his understanding of hope. History is controlled by a providential plan to which everything, even God, is bound. This plan ends with the destruction of the planet. Thus, hope, in Lindsey's terms, can only emerge after the destruction of the present order. In answer to the second question, it is explained that while Lindsey's apocalypticism gives faith a strong motivation and the sense of a limit to human pride, it undermines human responsibility for the planet and diminishes the ethical dimension of the gospel's call to discipleship.
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Pacheco, Márcio de Lima. "Paul Ricoeur: a esperança como movimento da existência no evento da ressurreição." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20129.
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Our thesis consists in showing that in Ricœur, hope is a movement of existence in the event of Resurrection. This movement of expectation suggests a completion of the fundamental ontology of the free volitional subject within an event like Resurrection. This hope in the event of the resurrection suggests a philosophical place in Ricœur's writings from 1947 to 1972. In the light of these writings, hope is the connector, a threshold theme, between philosophy and theology, that articulates these two disciplines in an excellent way. For Ricœur, Hope is not a theme that comes after the other themes, the idea that closes the system, but an impulse that opens the system, which breaks the closure of the system: it is a way to reopen what was improperly closed. Hope, in the end, unveils the aspects of reality and opens the transcendente dimension of the existence of man. To do so, we will analyze the writings of Paul Ricœur in the period suggested above, which does not prevent us from citing texts after the period, without the pretension, however, of trying to cover the whole trajectory of the hermeneutics of Ricœurian
A nossa tese consiste em mostrar que, em Ricœur, a esperança é um movimento da existência no evento da Ressurreição. Esse movimento de esperar que sugere um acabamento da ontologia fundamental do sujeito volitivo livre dentro de um evento como o da Ressurreição. Essa esperança no evento da ressurreição sugere um lugar filosófico nos escritos de Ricœur de 1947 a 1972. À luz desses escritos, a esperança é o conector, um tema limiar, entre filosofia e teologia, que articula de maneira excelente, essas duas disciplinas. Para Ricœur, A esperança não é um tema que vem depois dos outros temas, a ideia que fecha o sistema, mas um impulso que abre o sistema, que rompe o encerramento do sistema: é uma maneira de reabrir o que fora indevidamente fechado. A esperança, em fim, desvela os aspectos da realidade e abre a dimensão transcendente da existência do homem. Para tanto, analisaremos os escritos de Paul Ricœur no período acima sugerido, o que não nos impede de citar textos posteriores ao período, sem a pretensão, entretanto, de tentar cobrir toda a trajetória da hermenêutica ricœuriana
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Van, Der Watt Jacobus Stephan. "Images of men and masculinities within cultural contexts : a pastoral assessment." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/19742.
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Thesis (DTh) -- Stellenbosch University, 2007.ENGLISH ABSTRACT: This study is an endeavour on the cutting edge of the field of practical theology. It engages in a pastoral assessment of contemporary men and masculinities in their manifold representations and embodiments. An in-depth assessment of current schemata of interpretation (on the issue of masculinity), is done within different cultural contexts, aiming to hermeneutically put this into dialogue with a pastoral-anthropological view on masculinity. This dialogue is initiated in order to gain deeper insight into diverse masculinities and the challenges they face in their search for meaning, intimacy and vitality. The point of the dialogue here is rather to describe than to prescribe. The dissertation analyses ‘masculinities as experienced and enacted’ in life and ‘masculinities as represented’ in the mass media as well as in other forms of pop culture, through a multidisciplinary perspective. It is further aimed at the contextual, theological deconstruction of these cultural representations and the establishment and furthering of meaningful connections between male identity, human dignity and Christian spirituality. The focus in contemporary (sociological and psychological) research on masculinity is on enactment of masculinities or ‘doing’ masculinities rather than ‘being’ masculine. The dominant cultural images of masculinity within a globalising life-order suggest and promote materialistic values such as efficiency, performance, mechanisation and functionality. These images are assessed and the interplay between it (the cultural images) and conceptualisations of God (God-images) are explored. This study asserts that men’s identity, self-understanding and spirituality is shaped in many ways by these images, but that the image of the crucified and risen Christ can indeed serve as a meaningful and normative-critical counter-image to the macho-images portrayed by most postmodern masculinities (which many men presently experience as confusing). This counter-image of Christ can transcend the abuse of power, the focus on performance and the commodification of male embodiment, in men’s lives, as they engage in a spirituality of vulnerable courage. A pastoral-anthropological perspective is employed in order to shift the emphasis on male identity in terms of gender and sexuality, towards a spiritual understanding of male identity in terms of human dignity and human destiny (i.e. the quest for meaning). The important question of the relationship between power, masculinity and male embodiment is addressed. Essentialist ideas about masculinity are deconstructed, and a re-interpretation thereof is introduced within a view of reality that affirms and embraces an earth-centred and embodied spirituality. Masculinity and male identity is in that sense “saved” from a commercial reduction by means of an eschatological and pneumatological perspective. This theological re-interpretation of masculinity presents a critical factor on the cultural notion that manhood is something that must be validated by means of performance (especially on the terrain of sexuality). Masculinity, viewed from an eschatological perspective, is thus more than virility that has to be manifested by doing functions. The culturally-determined understanding of masculinity - in terms of brutal power and control – is in this sense ‘emasculated’ in this study. In the light of Christ’s resurrection, there is new hope for the re-interpretation of masculinity. The postmodern man’s resurrection is therefore not guaranteed by the “Viagra-magic blue pill”, but in actual fact by the resurrection of Christ who daily unleashes and affirms new meaningful dimensions of hope in the globalised life-matrix. The power of masculinity thus lies in embodying vulnerability and mutual relationality, contesting unilateral and hierarchical relations. Within this context manhood is not equal to the size of achievement or success, nor performances or powerful penetration, but it rather denotes the capacity for lovingly hospitable relationships and the measure of the soul’s depth of character, i.e. its capacity to embody and affirm the courage to be.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n navorsingsreis op die snykant van die veld van praktiese teologie. Dit neem deel aan ’n pastorale ondersoek van hedendaagse mans en manlikhede in die verskeie opsigte waarop hul verteenwoordig en beliggaam word. ’n In-diepte assessering van huidige interpretasie-skemas - oor die onderwerp van manlikheid - word gedoen binne verskillende kulturele kontekste, met die doel om dit hermeneuties in dialoog te bring met ’n pastoraal-antropologiese perspektief op manlikheid. Hierdie dialoog word geïnisieër ten einde dieper insig te verkry in diverse manlikhede en die uitdagings wat hulle die hoof moet bied in hul soeke na sin, intimiteit en vitaliteit. Die punt van hierdie dialoog is eerder om te beskryf as om voor te skryf. Die dissertasie analiseer – deur ’n multi-dissiplinêre invalshoek - ‘manlikhede soos dit ervaar en uitgeleef word’ in die lewe asook ‘manlikhede soos dit verteenwoordig word’ in die massa media sowel as in ander vorme van populêre kultuur. Dit is verder gemik op die kontekstuele, teologiese dekonstruksie van hierdie kulturele verteenwoordigings, asook die tot stand bring en bevordering van betekenisvolle verbande tussen manlike identiteit, menswaardigheid en Christelike spiritualiteit. Die fokus in hedendaagse (sosiologiese en sielkundige) navorsing oor manlikheid val op die uitleef van manlikhede oftewel die ‘doen’ van manlikhede, eerder as om manlik te ‘wees’. Die dominante kulturele beelde van manlikheid binne ’n geglobaliseerde lewensbestel suggereer en bevorder materialistiese waardes soos effektiwiteit, prestasie, meganisasie en funksionaliteit. Hierdie beelde word ge-evalueer en die interaksie tussen dit (die kulturele beelde) en moontlike konseptualiserings van God (Godsbeelde) word verken. Hierdie studie voer aan dat mans se identiteit, selfverstaan en spiritualiteit op velerlei maniere gevorm word deur hierdie beelde, maar dat die beeld van die gekruisigde en opgestane Christus inderdaad kan dien as ’n betekenisvolle en normatief-kritiese kontra-beeld tot die “macho”-beelde wat deur meeste postmoderne manlikhede versinnebeeld word (maar wat baie mans huidiglik as verwarrend ervaar). Hierdie kontra-beeld van Christus kan die misbruik van mag, asook die fokus op prestasie en die kommodifisering van manlike beliggaming oorstyg in mans se lewens – deurdat hulle deelneem aan ’n spiritualiteit van weerlose moed. ‘n Pastoraal-antropologiese perspektief word dus hier benut ten einde die klem op manlike identiteit in terme van gender en seksualiteit te verskuif, in die rigting van ‘n spirituele verstaan van manlike identiteit in terme van menswaardigheid en menslike bestemming (d.i. die soeke na sin). Die belangrike vraagstuk van die verhouding tussen mag, manlikheid en manlike beliggaming word aangeraak. Essentialistiese idees oor manlikheid word gedekonstrueer, en ’n herinterpretasie daarvan word voorgestel binne ’n werklikheidsverstaan wat ’n aards-gesentreerde en beliggaamde spiritualiteit bevestig en waardeer. Manlikheid en manlike identiteit word in hierdie opsig “gered” van ’n kommersiële verskraling deur middel van ’n eskatologiese en pneumatologiese perspektief. Hierdie teologiese herinterpretasie van manlikheid bied ’n kritiese faktor op die kulturele opvatting dat manwees iets is wat gevalideer moet word deur middel van prestasie (veral op die gebied van seksualiteit). Manwees, gesien vanuit ‘n eskatologiese perspektief, is dus meer as viriliteit wat gemanifesteer moet word deur doen-funksies. Die kultureel-bepaalde verstaan van manlikheid – in terme van brutale mag en beheer - word in hierdie opsig ‘ontman’ binne hierdie navorsingstuk. In die lig van Christus se opstanding is daar nuwe hoop vir die herinterpretasie van manlikheid. Die postmoderne man se opstanding word daarom nie gewaarborg deur die “Viagra tower blou pil” nie, maar eintlik deur die opstanding van Christus, wat daagliks nuwe sinvolle dimensies van hoop in die geglobaliseerde lewensmatriks vrystel en bevestig. Die krag van manlikheid lê dus in die beliggaming van weerloosheid en wederkerige relasionaliteit, tesame met die weerstand bied teen unilaterale en hiërargiese verhoudings. Binne hierdie konteks is manwees nie gelyk aan die grootte van doelwitte wat bereik is of sukses, prestasie of kragtige penetrasie nie. Nee, manwees omvat eerder die kapasiteit vir liefdevolle, gasvrye verhoudings asook die afmeting van die siel se diepte van karakter, d.i. die kapasiteit daarvan om die ‘moed om te wees’ te beliggaam.
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Liebengood, Kelly D. "Zechariah 9-14 as the substructure of 1 Peter’s eschatological program." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1858.
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The principal aim of this study is to discern what has shaped the author of 1 Peter to regard Christian suffering as a necessary (1.6) and to-be-expected (4.12) component of faithful allegiance to Jesus Christ. Most research regarding suffering in 1 Peter has limited the scope of inquiry to two particular aspects—its cause and nature, and the strategies that the author of 1 Peter employs in order to enable his addressees to respond in faithfulness. There remains, however, the need for a comprehensive explanation for the source that has generated 1 Peter’s theology of Christian suffering. If Jesus truly is the Christ, God’s chosen redemptive agent who has come to restore God’s people, then how can it be that Christian suffering is a necessary part of discipleship after his coming, death and resurrection? What led the author of 1 Peter to such a startling conclusion, which seems to runs against the grain of the eschatological hopes and expectations of Jewish restoration ideology? This thesis analyzes the appropriation of shepherd and fiery trials imagery, and argues that the author of 1 Peter is dependent upon Zechariah 9-14 for his theology of Christian suffering. Said in another way, the eschatological program of Zechariah 9-14, read through the lens of the Gospel, functions as the substructure for 1 Peter’s eschatology and thus its theology of Christian suffering. In support of this hypothesis, this study highlights the fact that Zechariah 9- 14 was available and appropriated in early Christianity, in particular in the Passion Narrative tradition; that the shepherd imagery of 1 Pet 2.25 is best understood within the milieu of the Passion Narrative tradition, and that it alludes to the eschatological program of Zechariah 9-14; that the fiery trials imagery found in 1 Peter 1.6-7 and 1 Pet 4.12 is distinct from that which we find in Greco-Roman and OT wisdom sources, and that it shares exclusive parallels with some unique features of the eschatological program of Zechariah 9-14; that Zechariah 9-14 offers a more satisfying explanation for the modification of Isa 11.2 in 1 Pet 4.14, the transition from 4.12-19 to 5.1-4, why Peter has oriented his letter with the term διασπορά, and why he has described his addresses as οἶκος τοῦ θεοῦ; and finally that 1 Peter contains an implicit foundational narrative that shares distinct parallels with the eschatological program of Zechariah 9-14. We can conclude that 1 Peter offers a unique vista into the way in which at least one early Christian witness came to understand and to communicate the fact that Christian suffering was a necessary feature of faithful allegiance to Jesus Christ.
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Elkins, Mark. "Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
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In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
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Ross, Eric 1962. "Ṭûbâ : an African eschatology in Islam." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40435.
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The thesis "Tuba: an African eschatology in Islam" adopts afrocentric hypotheses for the study of Islam. First, the thesis demonstrates how certain phenomena specific to Islam in Africa, those usually qualified as products of religious syncretism, are on the contrary indicative of the ongoing process of synthesis and enrichment within Islam, and, secondly, that African spiritual tradition continues today as in the past to participate along with others in this constructive process. In order to demonstrate this hypothesis the spiritual significance of the modern Islamic holy city of Touba in Senegal will be analyzed.Touba is named for the Tree of Paradise (Tuba) of Islamic tradition and the holy city has been constructed around the singular arboreal image. The spiritual meaning imparted by Touba, a deliberate creation, is expressed in the topography of the holy city, in its geographic configuration. The thesis adapts the methodologies of spatial analysis, and specifically the semiotic reading of landscape, to the study of a religious phenomenon, i.e., the creation of a holy city.
in order to explain the significance of this holy city for Islamic eschatology, the meanings which three distinct religious traditions (Islam, West Africa, Ancient Egypt) have attached to the image of the cosmic tree are inventoried. The tree as archetype here serves to establish the continuity of African religious thought from pharaonic Egypt to modern Muslim Senegal.
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Lup, Jr John R. "Eschatology in a Secular Age: An Examination of the Use of Eschatology in the Philosophies of Heidegger, Berdyaev and Blumenberg." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4532.
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The topic of eschatology is generally confined to the field of theology. However, the subject has influenced many other fields, such as politics and history. This dissertation examines the question why eschatology remained a topic of discussion within twentieth century philosophy. Concepts associated with eschatology, such as the end of time and the hope of a utopian age to come, remained largely background assumptions among intellectuals in the modern age. Martin Heidegger, Nicolai Berdyaev, and Hans Blumenberg, however, explicitly addressed the subject in their philosophies. The impetus of this study is Heidegger's statement, "Being itself is inherently eschatological," which indicates the centrality of the subject in his understanding of Being. This statement led to the question whether eschatology played a larger role in Western thought. It also raised the question concerning the relationship between eschatology and other philosophical subjects such as teleology. Because of the multitude of assumptions concerning the meaning of eschatology, Chapter One provides essential working definitions. In order to obtain a sufficient understanding of the topic and address the use of the term among the three philosophers, it was necessary to see how eschatology was understood and acted upon in Western thought. Chapter Two addresses the history of eschatology in the West and concludes that there are two general streams of eschatological thought that explains why it continued to remain a subject for contemporary philosophers. Chapters Three through Five address how eschatology was used by Heidegger, Berdyaev, and Blumenberg respectively. Each utilized the subject in different ways: for Heidegger eschatology constitutes Dasein's existence. Futurity ("forward-directedness") is a condition Dasein as a totality. Dasein is "being-toward-the-end" or "toward-death." Berdyaev combines the eschatological tradition with philosophical achievements and offers an "eschatological metaphysics." He distinguishes eschatology from teleology arguing against teleology, noting that only a "personalist" eschatology can solve the problems of dualism and objectification. Blumenberg differs from Heidegger and Berdyaev by offering a negative evaluation of eschatological belief in the West contending that the modern secular age is the result of a failed eschatology. The conclusion of this work follows Charles Taylor's contention in A Secular Age that "our sense of where we are is crucially defined in part by a story of how we got there." The conclusion is that eschatology, throughout most of Western thought, functioned largely as a background assumption for understanding time and history. The transition from the linear concept of time to a cyclical concept defines in part the modern secular age. The notion of future time is an important and often neglected dimension of hermeneutic understanding. The continued influence of eschatological thought in Western history explains why the philosophers under consideration in this work address eschatology and signals that its influence upon philosophical thought is not likely to diminish in the future.
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Morgan, Suzanne Melissa. "Aspects of Mary Wollstonecraft's Religious Thought." The University of Waikato, 2007. http://hdl.handle.net/10289/2300.
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The works of Mary Wollstonecraft have been largely utilized in the twentieth and twenty-first centuries within the domain of feminist studies. They were influential throughout the 'feminist movement' of the 1960s and 1970s and Wollstonecraft is routinely given the title of 'mother' of feminism. One result of her works being classified as important feminist texts is the elision of the religious element in her works. Moreover, recent scholarship has drawn attention to the central importance of religion in eighteenth century British discourse. This thesis will primarily argue that Wollstonecraft was heavily influenced by religion, and that her writings were conceived in response to a profoundly theologico-political culture. This influence of religion has generally been overlooked by researchers and this thesis will aim to redress this absence. Four of Wollstonecraft's works - all produced within a 'similar' political climate and within a concise time period - are utilized to show that religion was a foundational element within Wollstonecraft's thought and arguments. This thesis shows that Wollstonecraft was not so much a 'feminist' thinker, but a unique intellectual determined to show that the inferior position of women went against 'God's will', teachings and the equality He had ascribed to both men and women during Creation.
Books on the topic "Religious aspects of Eschatology"
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What dare we hope?: Reconsidering eschatology. Harrisburg, PA: Trinity Press International, 1999.
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Life after death?: Christian interpretation of personal eschatology. New York: P. Lang, 1998.
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Keeping hope alive: Stirrings in Christian eschatology. Dublin: Gill & Macmillan, 1996.
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Casserley, J. V. Langmead 1909-1978. and Keyes C. D, eds. Evil and evolutionary eschatology: Two essays. Lewiston, N.Y., USA: E. Mellen Press, 1990.
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Covenant and eschatology: The divine drama. Louisville, Ky: Westminster John Knox Press, 2002.
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Remenyi, Matthias. Um der Hoffnung willen: Untersuchungen zur eschatologischen Theologie Jürgen Moltmanns. Regensburg: Pustet, 2005.
Find full textBook chapters on the topic "Religious aspects of Eschatology"
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Ellwood, Robert S. "Worlds to Come: Religious Eschatology and the Afterlife." In Introducing Religion, 251–70. Fifth edition. | New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429285271-13.
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Chun, Shan. "Religious Aspects of Daoism." In Major Aspects of Chinese Religion and Philosophy, 71–94. Berlin, Heidelberg: Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-29317-7_6.
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Chekin, Leonid S. "Geography, Eschatology, and Religious Conversions in the Ninth Century." In Religion and the Conceptual Boundary in Central and Eastern Europe, 16–39. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230590021_2.
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Bosankić, Nina. "Determinants of Religious Behaviour." In Psychosocial Aspects of Niqab Wearing, 4–15. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137431615_2.
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Kaye, Michael. "Religious aspects of stopping treatment." In Ethical problems in dialysis and transplantation, 117–25. Dordrecht: Springer Netherlands, 1992. http://dx.doi.org/10.1007/978-94-015-7969-8_9.
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Hussain, Rafat. "Consanguinity: Cultural, Religious and Social Aspects." In Genetic Disorders of the Indian Subcontinent, 125–35. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-1-4020-2231-9_6.
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Pyles, Loretta. "Religious and Spiritual Aspects of Organizing." In Progressive Community Organizing, 277–94. Third edition. | New York, NY: Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429294075-12.
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Kimura, Rihito. "Religious Aspects of Human Genetic Information." In Novartis Foundation Symposia, 148–66. Chichester, UK: John Wiley & Sons, Ltd., 2007. http://dx.doi.org/10.1002/9780470513903.ch11.
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Hartshorne, Charles. "Scientific and Religious Aspects of Bioethics." In Philosophy and Medicine, 27–44. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-015-7723-6_3.
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Wirén, Jakob. "Stereotypes in Christian Theology: Methodological and Eschatological Aspects." In Religious Stereotyping and Interreligious Relations, 115–22. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342676_10.
Full textConference papers on the topic "Religious aspects of Eschatology"
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Khlyshcheva, Elena Vladislavovna. "Conversion-Limit-Transgression: Aspects Of Religious Transitions." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.106.
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Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS." In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
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В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.
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Dashkovskiy, P. K. "Ethnic And Religious Aspects Of Tolerance Of Altai Population." In RPTSS 2017 International Conference on Research Paradigms Transformation in Social Sciences. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.02.29.
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Vezlomtsev, V. E. "Corruption manifestations in medieval society: secular and religious aspects." In XIV Международная научно-практическая конференция «Научный диалог: Вопросы философии, социологии, истории, политологии». ЦНК МОАН, 2018. http://dx.doi.org/10.18411/spc-01-10-2018-01.
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Stychinsky, Maksim. "COLLECTIVE MEMORY IN THE CONTEXT OF GLOBALIZATION: RELIGIOUS ASPECTS." In Globalistics-2020: Global issues and the future of humankind. Interregional Social Organization for Assistance of Studying and Promotion the Scientific Heritage of N.D. Kondratieff / ISOASPSH of N.D. Kondratieff, 2020. http://dx.doi.org/10.46865/978-5-901640-33-3-2020-444-449.
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Volobuev, Alexey. "Genesis and Development of Religious Fundamentalism: Socio-philosophical Aspects." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.317.
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Aznacheeva, Elena. "Edification And Persuasion In The German Catholic Religious Discourse." In X International Conference “Word, Utterance, Text: Cognitive, Pragmatic and Cultural Aspects”. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.08.108.
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SHarapov, D. YU, T. L. Kosul'nikova, and A. N. Sazonov. "Modern aspects of pilgrimage and religious tourism in the Russian Federation." In SCIENCE OF RUSSIA: GOALS AND OBJECTIVES. L-Journal, 2020. http://dx.doi.org/10.18411/sr-10-08-2020-40.
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Vlasikhina, Natalia V. "Parent-child relationships in religious and secular families: General and specific aspects." In The Herzen University Conference on Psychology in Education. Herzen State Pedagogical University of Russia, 2019. http://dx.doi.org/10.33910/herzenpsyconf-2019-2-99.
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Dwivedi, Amitabh Vikram. "TAXONOMY OF THE ROMANTIC HEROINE: INTERROGATING PSYCHOLOGICAL AND RELIGIOUS ASPECTS IN BRAJ POETRY." In 5th Arts & Humanities Conference, Copenhagen. International Institute of Social and Economic Sciences, 2019. http://dx.doi.org/10.20472/ahc.2019.005.008.
Full textReports on the topic "Religious aspects of Eschatology"
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.
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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.014.
Full textAbstract:
Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access to education and jobs, their inability to fully carry out their religious customs, day-to-day harassment, and violence and lack of representation in decision-making spaces.