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Journal articles on the topic 'Social aspects of Christianity'
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1
Wang, Dong. "Introduction: Christianity in the History of U.S.-China Relations." Journal of American-East Asian Relations 13, no. 1-2 (2006): 7–9. http://dx.doi.org/10.1163/187656106793645178.
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AbstractThis special volume comprises six original articles, each of which locates Christianity as an international and local issue reaching beyond an American-, or Chinese-, or missionary-centered history. By bringing lesser-known aspects of Christianity to bear on the story, the contributing scholars from the humanities and social sciences in North America, Asia, and Oceania address three major sets of questions.
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Humaedi, M. Alie. "KONVERSI KEAGAMAAN PASCA 1965, MENGURAI DAMPAK SOSIAL BUDAYA DAN HUBUNGAN ISLAM KRISTEN DI PEDESAAN JAWA." Harmoni 16, no. 2 (January 1, 2018): 218–40. http://dx.doi.org/10.32488/harmoni.v16i2.16.
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The relationship between Islam and Christianity in various regions is often confronted with situations caused by external factors. They no longer debate the theological aspect, but are based on the political economy and social culture aspects. In the Dieng village, the economic resources are mostly dominated by Christians as early Christianized product as the process of Kiai Sadrach's chronicle. Economic mastery was not originally as the main trigger of the conflict. However, as the political map post 1965, in which many Muslims affiliated to the Indonesian Communist Party convert to Christianity, the relationship between Islam and Christianity is heating up. The question of the dominance of political economic resources of Christians is questionable. This research to explore the socio cultural and religious impact of the conversion of PKI to Christian in rural Dieng and Slamet Pekalongan and Banjarnegara. This qualitative research data was extracted by in-depth interviews, observations and supported by data from Dutch archives, National Archives and Christian Synod of Salatiga. Research has found the conversion of the PKI to Christianity has sparked hostility and deepened the social relations of Muslims and Christians in Kasimpar, Petungkriono and Karangkobar. The culprit widened by involving the network of Wonopringgo Islamic Boarding. It is often seen that existing conflicts are no longer latent, but lead to a form of manifest conflict that decomposes in the practice of social life.
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Suprianto, Bibi, Andi Alfian, and David Kristanto. "Fish in Faith: Exploring Symbol as Survival Strategies in Christianity." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (December 25, 2022): 293–304. http://dx.doi.org/10.15575/rjsalb.v6i3.15610.
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This study explores the history of one of the important symbols in the Christian tradition, namely the history of the fish symbol. This study argues that the fish symbol is one of the survival strategies for Christians to survive and contest with other groups in the socio-religious context at that time. Thus, this study formulates research questions such as how is the history of fish in the Christian tradition? How does the fish symbol become a medium of survival and resistance? Does the fish symbol have any relevance in the history of Christianity in Indonesia? This research uses literature study, which means relying on written literature discussing fish symbolism in Christianity's history. The results of this study indicate that the symbolization of fish in Christian history can not only be seen from the theological aspect but also from the socio-historical aspect as a survival strategy. Furthermore, the research material is structured with the following framework: the first part discusses the history and meaning of the fish symbol as a savior and unifier in ancient Christianity; the second part discusses the symbolic significance of fish as the spread of Christianity in Indonesia; the third part, symbolism as a strategy to survive both in the form of acculturation and religious-cultural identification in the context of religion and culture. In short, the symbolism of fish in the Christian tradition is very complex, containing theological content and historical-social-cultural. By understanding how symbolization works in religious traditions, we, therefore, can understand how religion in all its aspects developed from the past to the present, and also to the future.
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Fiedler, Katrin. "China's “Christianity Fever” Revisited: Towards a Community-Oriented Reading of Christian Conversions in China." Journal of Current Chinese Affairs 39, no. 4 (December 2010): 71–109. http://dx.doi.org/10.1177/186810261003900404.
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Chinese Protestant Christianity has been continually growing over the past three decades, with an estimated one million converts per year. A number of studies have sought to explain this phenomenon. This paper critically reviews existing studies of China's “Christianity Fever” and then outlines the role of the community as one crucial factor in the conversion process. With its emphasis on communality, as a central element of both Christian theology and the fellowship activities that are part of Christian practice, Protestant Christianity fills a gap opened up by the change in traditional familial and social structures. By discussing specific aspects relating to the communal nature of Christianity, such as familism, elitism, and dynamics at work in face-to-face evangelism, this paper offers an alternative reading of existing studies.
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Burdziej, Stanislaw. "Christianity and Democracy: A Marriage of Reason." Journal of Interdisciplinary Studies 21, no. 1 (2009): 66–82. http://dx.doi.org/10.5840/jis2009211/24.
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Historically, modern democracy can be rightly regarded as an extension of some of the basic tenets of Christianity, with the letter's focus on individual dignity and inalienable rights of every person regardless of their ethnic or social origin. In some aspects, however, democracy remains a project directly rivaling Christianity. This essay traces the rivalry to the French Revolution which tried to replace Catholicism with the cults of Reason and Supreme Being, which shows that without recourse to traditional sources of authority, such as religion, democracy is incapable of constructing a legitimate social order While democracy continues to be the form of government most compatible with Christian doctrine, the relationship between the two is not a necessary nor an equal one. It depends on whether democracy is viewed as a technique of government, when compromise and cooperation are possible, or as an ideology, when such coexistence is increasingly difficult.
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Moriak-Protopopova, Khrystyna. "CHRISTIAN VALUES AS BASIC VALUES OF 1743 CODE (SELECTED ASPECTS)." Visnyk of the Lviv University. Series Law 73, no. 73 (November 30, 2021): 44–53. http://dx.doi.org/10.30970/vla.2021.73.044.
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The article presents justifications that law and religion are social regulators which aim is to create rules of human behavior in a socially heterogeneous society. Their functions are, to some extent, similar and, consequently, mutual influence of law on religion and religion on law is inevitable (however, it is felt less and less in Europe in 21st century). In the middle of the 18th century the influence of religion on law was especially noticeable and, as a result, Christian values became the basis of normative acts. Thus, we have tried to identify some Christian values implemented as a basis for 1743 Code, the most perfect and general law codification of Hetmanate. Detailed studying of the legal document under analysis allowed us to conclude that provisions of canon law with Christian values in it were included into the 1743 Code not by accident. The combination of two states in the Hetmanate, Cossack-noble and clerical, could have led to the fact that secular commission members’ views were formed under a significant influence of Christianity, whereas church representatives’ views were less conservative. Most of them were knowledgeable at current state and canonical law. Thus, there is the evidence of direct influence of Christianity on the Hetmanate right (in spite no references to the sources of canon law in 1743 Code). The composition of the committee and Cossacks’ worldviews indicate preservation of traditional inclination of contemporary law to strengthen Christianity (Orthodox rite) as a dominant religion in the state. It has been proved that, taking into consideration historical period, composition of the committee and traditional contemporary ideas, values mentioned in the article were Christian ones for Cossacks officers and clergy of the Hetmanate (including authors of the Code). It has been revealed that 1743 Code equally protected the oldest Christian values contained in Moses Pentateuch as well as their additions and modifications whose source was the New Testament. It has been noted that medieval cruelty and intolerance confronted New Age humanism in the Code. The topic under study needs both further investigation and comprehension of the Christian legal tradition in general. Its further exploration will allow to characterize and understand the whole complex of possible impacts of Christianity on law, namely law of the Hetmanate.
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Brown, Malcolm. "Politics as the Church's Business: William Temple's Christianity and Social Order Revisited." Journal of Anglican Studies 5, no. 2 (December 2007): 163–85. http://dx.doi.org/10.1177/1740355307083644.
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ABSTRACTChristianity and Social Order was a creature of its time and, although influential over several decades, is challenged by today's plurality and globalization. Nevertheless, the ascendancy of Radical and Neo-Orthodoxy repeats imbalances of the Christendom Group which Temple was concerned to counter. Temple's greatest weakness for today is his failure to appreciate the trend towards profound social plurality, and its challenge to his strong idea of nationhood. However, today's global economy suggests that plurality must be held in tension with other aspects of the dominant market model. Temple's work reinforces important critiques of market economics, including scepticism about the alleged impossibility of moral agreement. This in turn suggests that total abandonment of Temple's Middle Axiom approach may be premature. A better-developed theology of correctives would reflect classic Christian vocabulary, cohere with Temple's approach, and offer a route toward the revitalization of the Anglican tradition of public theology.
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WASHINGTON, JAMES MELVIN. "Jesse Jackson and the Symbolic Politics of Black Christendom." ANNALS of the American Academy of Political and Social Science 480, no. 1 (July 1985): 89–105. http://dx.doi.org/10.1177/0002716285480001008.
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This article examines the significance of the Reverend Jesse Jackson's bid for the Democratic party's presidential nomination. Jackson's candidacy represents a new use of political revivalism, an old evangelical political praxis recast in the modalities of African American Christian culture. This praxis is an aspect of American political culture that has often been overlooked because of past misunderstandings of American folk religion in general, and black Christianity in particular, as captives of an otherworldly and privatized spirituality. This article contends that black Christianity has an identifiable and coherent political style with both passive and active moods. The dominant manifestations of these moods are, respectively, political cynicism and political revivalism, which are the consequence of the correct folk perception that it is impossible to reason with the purveyors of the absurdities of racial injustice. A critical assessment of black Christianity's political symbolic capital seems appropriate.
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Sundberg, Albert C. "Enabling Language in Paul." Harvard Theological Review 79, no. 1-3 (July 1986): 270–77. http://dx.doi.org/10.1017/s001781600002054x.
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Paul of Tarsus, first-century Diaspora-Jew-become-Christian, became, through Augustine and Luther, the canonical theologian for Protestant Christianity. Consequently, his theology has been of overwhelming interest, whether in research, teaching, or preaching. This dominating concern with his theology, however, has diverted interest from other significant deposits Paul left us in his letters. F. W. Beare, in a study on “St. Paul as Spiritual Director,” has shown that this itinerant preacher of primitive Christianity has left us a record of his pastoral concerns that can still serve as a useful model for the modern pastor. A growing number of scholarly articles on Paul and women shows that while Paul sometimes simply reflects a male-dominated social reality, he occasionally envisions freedom and equality for women. Disappointment in other aspects of Paul's social perspective is largely overcome when that perspective is sought within his teaching on the church which, in his apocalyptic orientation, would be the continuing social reality.
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CHIRKOV, NIKOLAI V. "THE SIGNIFICANCE OF THE INCULTURATION OF CHRISTIANITY FOR THE MISSIONARY ACTIVITY OF THE RUSSIAN ORTHODOX CHURCH, REVEALED IN THE EPISTLES OF THE ROMAN PONTIFFS OF THE POST-CONCILIAR PERIOD." Study of Religion, no. 1 (2021): 24–33. http://dx.doi.org/10.22250/2072-8662.2021.1.24-33.
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The theme of the inculturation of Christianity is gaining increasing interest and relevance not only among church disciplines, but also a number of religious and social research areas. In particular, this topic is widely discussed in the field of interreligious and intercultural interaction. According to the position of the Roman Curia, expressed in the pontifical documents of the post-conciliar period, the task of inculturation is seen in the preaching of Christianity from the position of transformation and insight into existing cultures with the Gospel, taking into account the openness to one's own transformation. With the emergence of the concept of inculturation of Christianity in Catholic terminology, its aspects, methods and forms began to develop and received theological substantiation in the works of the pontiffs of the RCC. In the article, the author attempts to analyze the pontifical documents of Pope John Paul II, as well as those of his successors - the retired prelate Benedict XVI and now the head of the Holy See, Pope Francis.
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Bazaraitė, Eglė, and Teresa Heitor. "Comparative Study of Christian and Pagan Burial Constructions." Mokslas - Lietuvos ateitis 5, no. 3 (June 20, 2013): 316–21. http://dx.doi.org/10.3846/mla.2013.51.
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This paper draws a chronological timeline comparing burial customs and construction traditions in the cradle of Christian religion, and pagan traditions on the Eastern coast of the Baltic Sea, precisely Lithuania, since the early ages of Christianity (1c. A.D.) until nowadays. This paper searches for reasons that could have effected cultural transformations, a shifting relation between inhumation and incineration in European culture. In the Ancient Roman culture, people used to cremate their dead before Christianity set in. Baltic pagans at the time were burying their dead in stone circles, and started incineration only during the Middle Ages. Then Christianity was a powerful institution indoctrinating European daily culture. Meanwhile, in the territory of Lithuania pagan culture was erased only in the 15th century, i.e. about 600 years ago, leaving evident vestiges on traditions and customs of nowadays. These revelations of pagan culture are usually mistaken as Christian or Catholic. The paper focuses on architectural and urban aspects of burial architecture, taking into account social and historical conditions.
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Heim, S. Mark. "Their Cross Problem and Ours: Thoughts on the Aesthetic of Crucifixion." Interpretation: A Journal of Bible and Theology 76, no. 1 (January 2022): 27–38. http://dx.doi.org/10.1177/00209643211051128.
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Contemporary Christian witness about the death of Jesus moves in a culture already saturated with an aesthetic or intuitive ethic of the crucifixion. That aesthetic has many features acquired though Christianity’s long social dominance. This essay focuses on one aspect, authentically derived from the distinctive understanding Christian faith attributed to the crucifixion. First, I describe the Roman context, and the natural “reading” of the image of a crucified person there, as the background to considering the absence of that image in early Christianity. This leads to exploration of the ways that early Christianity used a variety of typological images to weave a new frame of meaning around the crucifixion of Christ. Then, using Tom Holland’s recent historical synopsis of Christianity, I indicate how this new aesthetic of the cross lodged itself in shared cultural assumptions and perceptions. Finally, I consider the crucial American case of lynching, in which White Christian churches betrayed this distinctive meaning of the crucifixion, Black churches affirmed it, and the cultural aesthetic of crucifixion proved itself a key medium for resistance to lynching. Finally, I suggest some implications for church preaching and teaching in relation to the surrounding culture today.
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Fatkhullin, R. A. "The Single Vector of the Social Orientation of Christianity and Islam." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 40 (2022): 114–24. http://dx.doi.org/10.26516/2073-3380.2022.40.114.
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The relevance of the exploration is related to the study of a single vector of the social orientation of Christianity and Islam. On the example of the Holy Scriptures of the Bible and the Quran, the Catechism, the main collections of traditions from Muhammad, collected by al-Bukhari, Muslim, Abu Daud and others, the social concept of the Russian Orthodox Church, the social doctrine of Muslims, as well as historical practice, the closeness of both religions in relation to a person and society. This is also manifested in the commandments of Christianity, with the exception of the doctrinal aspect, since the concept of God in Christianity and Islam is different from each other and not identical. Identity is observed in those qualities, some of which a true believer should have: love for the transmitter of revelation, love for neighbor, love for enemies, humility, patience, righteousness, purity of heart, mercy, repentance, trust in the Lord, preservation of the world, etc. There is a similarity in those qualities that a believer must eradicate in himself: breaking an oath, lying, anger, arrogance, a passion for accumulation, etc. The identity of traditional values in Christianity and Islam is considered: the institution of traditional marriage, the equality of men and women, the dignity of motherhood, the attitude to children, the prohibition of abortion and homosexuality, the attitude to slavery, which was at the time of the emergence of Islam and the existence of Christianity, is separately mentioned. The conclusions emphasize that feelings of love and compassion, understanding of man as the crown of creation, spiritual and moral development and gaining transcendental experience are common to Christianity and Islam. This exploration will allow us to better study the Russian model of interfaith relations in building a constructive dialogue in the socio-cultural sphere and, if necessary, use it in countering the challenges of our time. It should be taken into account that the Abrahamic religions are characterized by the concept of religious exclusivity, which practically excludes tolerance in matters of dogma and worship, as well as recognition of other religions as equal to them, while this allows you to save the religions themselves from distortion.
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Paul, Vinil Baby. "‘Onesimus to Philemon’: Runaway Slaves and Religious Conversion in Colonial ‘Kerala’, India, 1816–1855." International Journal of Asian Christianity 4, no. 1 (March 9, 2021): 50–71. http://dx.doi.org/10.1163/25424246-04010004.
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Abstract Several theories emerged, based on the Christian conversion of lower caste communities in colonial India. The social and economic aspects predominate the study of religious conversion among the lower castes in Kerala. Most of these studies only explored the lower caste conversion after the legal abolition of slavery in Kerala (1855). The existing literature followed the mass movement phenomena. These studies ignore the slave lifeworld and conversion history before the abolition period, and they argued, through religious conversion, the former slave castes began breaking social and caste hierarchy with the help of Protestant Christianity. The dominant Dalit Christian historiography does not open the complexity of slave Christian past. Against this background, this paper explores the history of slave caste conversion before the abolition period. From the colonial period, the missionary writings bear out that the slaves were hostile to and suspicious of new religions. They accepted Christianity only cautiously. It was a conscious choice, even as many Dalits refused Christian teachings.
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Chirkov, Nikolai V. "THE INCULTURATION OF CHRISTIANITY IN THE CONTEXT OF INTERCULTURAL AND INTERRELIGIOUS DIALOGUES OF THE ROMAN CATHOLIC CHURCH." Study of Religion, no. 1 (2018): 144–55. http://dx.doi.org/10.22250/2072-8662.2018.1.144-155.
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In the missionary work of the Roman Catholic Church among non-Christian peoples and cultures, the Church resorts to the use of strategies for the inculturation of Christianity, based on the establishment and development of intercultural and interreligious dialogues. Based on the analysis of the official documents of the Roman Catholic Church (declaration of the Second Vatican Council, social doctrine of the Catholic Church, encyclicals and apostolic exhortations of the pontiffs), the author attempts to reveal the problems of the inculturation of Christianity rising in the context of intercultural and interreligious dialogues and making impact on the missionary work of the Catholic Church. Thanks to the reforms and subsequent decisions of the Second Vatican Council, the aspects, goals, tasks, and instructions for the dialogue of Christianity with non-Christian religions were formulated and set out. In future, the topic of intercultural and interreligious dialogues was developed and expressed in the social doctrine of the Catholic Church, as well as in the encyclicals and apostolic exhortations of the Roman Catholic pontiffs. According to the Roman Catholic Church position, interreligious and intercultural dialogues are aimed at mutual enrichment of various spiritual cultures, and their development should prepare the ground for further evangelization.
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Buchovskyi, V. R. "Features of the formation of the Celtic version of Christianity in Ireland in the V - at the beginning of VI century." Ukrainian Religious Studies, no. 47 (June 3, 2008): 119–27. http://dx.doi.org/10.32420/2008.47.1954.
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Throughout Christianity, its activities are in one way or another connected to the historical reality of its time. Usually, for different epochs, the strength of these bonds was different, but during the Middle Ages, they were significantly stronger than before and after. It is here that perhaps the most important moment was the rise of Christianity, which spread over a relatively short period of time almost throughout Europe. It was then - and never again in all its history - that the Church was able to participate in the formation of all aspects of its contemporary life (including the social), in accordance with its spirit. When solving this task, it inevitably came in close contact with the "world" and the various forms in which it was represented (ie with culture, state, etc.).
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Lund, Julie. "Connectedness with things. Animated objects of Viking Age Scandinavia and early medieval Europe." Archaeological Dialogues 24, no. 1 (May 4, 2017): 89–108. http://dx.doi.org/10.1017/s1380203817000058.
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AbstractThis article examines a small group of artefacts of the Viking Age that may have been perceived as animated objects. These specific weapons and pieces of jewellery appear in narratives in the Old Norse sources as named, as having a will of their own, as possessing personhood. In archaeological contexts the same types of artefact are handled categorically differently than the rest of the material culture. Further, the possible links between these perspectives and the role of animated objects in early medieval Christianity of the Carolingian Empire are examined through studies of the reopening of Reihengräber and the phenomenon offurta sacra. By linking studies of the social biographies of objects with studies of animism, the article aims to identify aspects of Viking Age ontology and its similarities to Carolingian Christianity.
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Orlov Vilimonović, Larisa. "Readings Behind the Early Christian Queer Experiences." Narodna umjetnost 58, no. 2 (December 14, 2021): 105–24. http://dx.doi.org/10.15176/vol58no206.
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This paper deals with the ideas of queer experiences in the Early Christian movement, seen through early Christian epistemologies of gender and patristic thought focused on sex differences. The lives and passions of transgender nuns are used in discussing various aspects of gender fluidity in early Christianity. Theoretically, the paper rests on the idea of the performativity of gender, that is, on the ways gender was constructed and how body modifications enabled renegotiation of gender categories. It also focuses on the social context of queer experiences in the late antique period with regard to Roman social norms.
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Barinov, Nikolai Nikolaevich. "Marxism-Leninism and Christianity: communalization of property, ethics, and justice." Философская мысль, no. 1 (January 2021): 56–64. http://dx.doi.org/10.25136/2409-8728.2021.1.34750.
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This article conducts a historical-theological analysis of compatibility of the theory and practice of Marxism-Leninism with Christianity. The relevance of this question is substantiated by the ongoing polemics on the subject matter, which is directly related to the social structure. The historical-theological aspects are examined on the basis of critical study of the historical-philosophical works and historical documents on the topic. An attempt is made of systemic analysis of the subject under review. Three questions are examined: communalization of property, ethics, and justice. For comprehensive examination of this topic, the author provides the views of the opposing sides, texts of the Holy Scripture, and opinions of the Fathers of Orthodox Church. The novelty is defined by the fact that this article is first to examine certain documents the context of the indicated problem. The author also presents a more in-depth historical-theological analysis of the comparison of Marxism-Leninism and Orthodox Christianity, of compared to other existing research. The goal consists in consideration of the historical documents and historical-theological works on the topic. The conclusion is made that despite seeming similarity of certain provisions, Marxism-Leninism is incompatible with Christianity. From the theoretical perspective, socialism, in case of eliminating all contradictions, could have exist in symbiosis with Christianity. However, by no means such socialism would be founded on Marxism-Leninism.
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Barinov, Nikolai Nikolaevich. "Marxism-Leninism and Christianity: dictatorship of the “proletariat” and terror." Философская мысль, no. 8 (August 2021): 41–64. http://dx.doi.org/10.25136/2409-8728.2021.8.35362.
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This article carries out a historical-theological analysis of compatibility of the theory and practice of Marxism-Leninism with Christianity. The relevance of this topic is substantiate by the ongoing polemic, which is directly pertains to the social structure. The author reviews the historical-theological aspects of this question based on the critical study of historical-philosophical research, as well as historical documents on the matter. In order to conduct comprehensive analysis on this topic, the article explores the dictatorship of the “proletariat” and terror views of opposing sides, as well as describes contrary opinions, texts of Holy Scripture, and views of the Orthodox Church Fathers. The novelty of this research lies in introduction of certain documents in the context of articulated problem for the first time. The author gives a detailed historical-theological overview on the comparison of Marxism-Leninism with Orthodox Christianity. The goal of this work lies in examination of the historical documents and historical-theological writings on the topic at hand. The conclusion is made that despite apparent similarity of certain provisions, Marxism-Leninism and Christianity are by no means compatible. In theoretical terms, socialism could exist in symbiosis with Christianity if the existing contradictions are eliminated. However, such socialism would be no longer based on Marxism-Leninism.
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Kuzminov, Petr. "Social-Protective and Social-Transformative Policy of the Russian Government in the North Caucasus in the 1800s — 1860s." ISTORIYA 12, no. 10 (108) (2021): 0. http://dx.doi.org/10.18254/s207987840017081-8.
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The article analyzes aspects of the social policy of the crown government of Russia towards the peoples of the North Caucasus during the difficult period of their entry into the administrative-legal space of the empire. Their inconsistency and periodic change in social priorities are substantiated — the emphasis on the noble-princely elite was replaced by flirting with representatives of the “black people”. The change in social vectors made it possible to limit the political ambitions of the nobility in their striving for an alliance with Turkey, the Crimean Khanate, and Iran. The complementary attitude of the Russian authorities to the decision of a part of the highlanders to accept Christianity and live under the protection of the Russian fortresses of Kizlyar, Mozdok, Astrakhan and others was proved. The Caucasian administration limited and then eliminated slave and dependent relations in the region. More than 60 thousand dependent mountaineers, thanks to the policy of Russia, became free in the 60s. 19th century, most of them received a free land allotment and some rights of citizens of Russia.
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DeConick, April D. "Deviant Christians: Romanization and Esoterization as Social Strategies for Survival Among Early Christians." Gnosis: Journal of Gnostic Studies 3, no. 2 (July 30, 2018): 135–76. http://dx.doi.org/10.1163/2451859x-12340056.
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Abstract This paper explores the relationship between deviance and esotericism, particularly as this relationship relates to the emergence of new religious movements and the processes of social accommodation and resistance. Applying sociological models for the study of deviance, I show how emergent Catholics use a variety of accommodation strategies to better fit into Roman religious expectations, constructing a public face to their worship along with ancestral ties. As they do this, the emergent Catholics dissociate themselves from other Christians, like groups with gnostic orientations, whom they have marked as different from themselves and a liability for the survival of Christianity. They begin to argue that these “other” Christians are the deviant ones, not themselves. Their willingness to Romanize certain aspects of their religion reduces the tensile relationship between their new religion and the surrounding society, increasing their ability to attract and maintain new recruits. To make matters more complicated, gnostic groups largely resist accommodation to Roman religious expectations, a strategy that powers their countercultural critique of the hegemony of Rome. They esoterize their groups by privatizing and converting their deviance into secret social capital. The choice to maintain their deviance by limiting access to their internal social networks affects their ability to recruit, grow, and sustain their communities in the long term. The social politics of deviance goes a long way to explain the rise of Catholicism and its domination over other forms of Christianity.
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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.
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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.
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Popovkina, Galina S. "Orthodoxy's contribution to the formation of the social health institution in Russia." Vestnik Tomskogo gosudarstvennogo universiteta, no. 474 (2022): 209–16. http://dx.doi.org/10.17223/15617793/474/24.
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The article attempts to build a general picture of the influence of Orthodoxy on the formation of Russian medicine. The influence of Christianity on medicine has already become a subject of research for philosophers, historians and ethicists; therefore, the methodological basis of the research was the idea of the Dilthey hermeneutic circle, which requires going back from consideration of specific aspects to a general panoramic vision of the phenomenon. Based on the analysis of published works and sources on the history of the Church and medicine, a conclusion is made about the institutional and value influence of Orthodoxy on Russian medicine. Institutional influence manifested itself in certain aspects of the formation of the state medical system. First of all, thanks to the transmission of the traditions of ancient medicine by the Church, the foundations of hospital medical care were laid: monastery hospitals became the first organized places of medical care in Russia, from which hospital services for the population in Russia emerged. Another aspect of the institutional influence of Orthodoxy is the creation of the level of nursing staff in hospitals, which began as a community of sisters of mercy. The Church was the inspirer and, in some cases, the direct organizer of the training of nurses and the introduction of their work in hospitals, thus forming the branch of professional nursing education, which later went outside the Church and was adopted by state medicine. Speaking about the influence of the Church on medical science in Russia, we can say that the Church did not initiate any scientific research in the field of medicine and did not provide targeted support for medical research. Monasteries stood at the origins of the emerging medical science in Russia, contributing to the penetration and accumulation of scientific knowledge in the country. The value influence of Christianity on medicine in Russia is determined by the emergence and formation of special ethical views, which became an integral feature of the Russian doctor. In fact, domestic medical ethics originates in monastic hospitals. The main moral principles of Russian medicine are service and love for a person, sacrifice, altruism and selflessness. The ideal of a doctor, faithful to their duty of caring for their patient - a holy doctor - also came to Russian medicine from Orthodoxy. Thus, Orthodoxy played a key role in the formation of organized medical care for the population (the creation of hospitals, the introduction of nurses in medical institutions) and the medical ethics of medicine in Russia.
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Botha, P. H., and F. J. Van Rensburg. "Seksuele reinheid voor die huwelik in Korinte in die eerste eeu nC." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 52–66. http://dx.doi.org/10.4102/ve.v23i1.1199.
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Sexual purity before marriage in Corinth in the first century BC A socio-historical overview on the ethical codes within Judaism, Hellenism, and early Christianity shows that very definite codes were in place. Sexual purity within Judaism was based on two aspects, namely a property code and an ethical code. Early Christianity inherited its sexual ethics from Judaism and has reinterpreted it in the light of the Gospel. The moral status of Corinth was to a great extent the outcome of its religious and social history. The Christian community existed within these circumstances, but experienced problems in coping with the moral situation of its time. The Jewish, Graeco-Roman and Christian communities existed alongside each other in the city of Corinth and each of these groups had a code of conduct for sexual purity. It would seem that the different ethical codes for sexual purity had much in common. Virginity was a prerequisite, especially for unmarried females.
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Longenecker, Bruce W. "The Unbroken Messiah: A Johannine Feature and its Social Functions." New Testament Studies 41, no. 3 (July 1995): 428–41. http://dx.doi.org/10.1017/s0028688500021573.
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Two areas of biblical study identified as ‘growth points’ are the sociological and narrative approaches to early Christianity and its literature. Although these two approaches may be the offspring of different departments within the university, they are intricately related: narratives relate to a social context to the extent that they reinforce or subvert socio-perspectives. This project explores the interface of the two, examining one aspect of the narrative of the Fourth Gospel and considering ways in which it might have functioned within the social context of Johannine Christianity. While some literary critics draw high walls around a text to contain the ‘text world’ and keep it from outside contamination, others work on the basis that narratives are often referential, pointing to other narratives and building their own storyline in relation to them in some fashion. The latter approach is the one taken here, as certain points in the Johannine storyline are considered in relation to two important stories within early Christian tradition and within Judaism. The starting-point for this investigation is the feeding miracle in John 6.
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Torrance, I. R. "Confidentiality and its limits: some contributions from Christianity." Journal of Medical Ethics 29, no. 1 (February 1, 2003): 8–9. http://dx.doi.org/10.1136/jme.29.1.8.
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Myers, Joanne E. "Enthusiastic Improvement: Mary Astell and Damaris Masham on Sociability." Hypatia 28, no. 3 (2013): 533–50. http://dx.doi.org/10.1111/j.1527-2001.2012.01294.x.
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Many commentators have contrasted the way that sociability is theorized in the writings of Mary Astell and Damaris Masham, emphasizing the extent to which Masham is more interested in embodied, worldly existence. I argue, by contrast, that Astell's own interest in imagining a constitutively relational individual emerges once we pay attention to her use of religious texts and tropes. To explore the relevance of Astell's Christianity, I emphasize both how Astell's Christianity shapes her view of the individual's relation to society and how Masham's contrasting views can be analyzed through the lens of her charge that Astell is an “enthusiast.” In late seventeenth‐century England, “enthusiasm” was a term of abuse that, commentators have recently argued, could function polemically to dismiss those deemed either excessively social or antisocial. By accusing Astell of enthusiasm, I claim, Masham seeks to marginalize the relational self that Astell imagines and to promote a more instrumental view of social ties. I suggest some aspects of Astell's thought that may have struck contemporaries as “enthusiastic” and contrast her vision of the self with Masham's more hedonistic subject. I conclude that, although each woman differently configures the relation between self and society, they share a desire to imagine autonomy within a relational framework.
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Gibbons, Tom, Nick J. Watson, and Mark Mierzwinski. "Christianity as public religion: a justification for using a Christian sociological approach for studying the social scientific aspects of sport." Sport in Society 22, no. 2 (August 9, 2017): 209–23. http://dx.doi.org/10.1080/17430437.2017.1360565.
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Nweke, K. Chinedu, and Rowland Onyenali. "Contextualization as a Critical Transformative Agent in Christianity." Exchange 47, no. 2 (April 18, 2018): 154–82. http://dx.doi.org/10.1163/1572543x-12341476.
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Abstract There is an increasing acceptance that every theology is contextual. There is an equally commensurate rising concerns whether contextualization in theology is not undermining Christianity and devaluing the concept of ‘the Truth’. Among the reasons for this problem are the consequence of a blemished Christian history, the eternal truth of God in an ephemeral world, and the upsurge of pluralistic theologies with the ‘de-westernization’ of Christian theology. These have thematized contextualization in contemporary theology as important and at the same time, problematic. This work rather argues that contextualization has been part of Christianity in the interpretation and propagation of Christ’s message, and that as far as it is an indispensable aspect of Christian theologies, it must neither devalue Christian religiosity nor suggest that the eternal God who happened in history can be subjected to historicity. Through the exposé of the social-territorial, political, religious and economic contexts, and the analysis of the doctrinal, exegetical and missiological historicity of Christianity, this work reflects contextualization in different phases of Christian developments, and its relevance in the present time. It tries to establish that Christianity happened in context, and that it continues to happen in context to every person, group or culture it meets. Contextualization is a strength of Christianity.
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Keown, D., and J. Keown. "Killing, karma and caring: euthanasia in Buddhism and Christianity." Journal of Medical Ethics 21, no. 5 (October 1, 1995): 265–69. http://dx.doi.org/10.1136/jme.21.5.265.
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Huang, Jianbo, and Kun Xiang. "The “Theological” Creation and “Sociological” Foundations of “The Jesus Family” in Modern Shandong." Religions 14, no. 2 (February 1, 2023): 192. http://dx.doi.org/10.3390/rel14020192.
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With regards to the Sinicization of Christianity (基督教中國化), there has always been a tension between “Chinese Christians” (中國(人)基督徒) and “Christian Chinese” (基督徒中國人). This paper intends to respond to this tension through the analysis of The Jesus Family (耶穌家庭), an important representative of the indigenous church movement in modern China. The Jesus Family had its own unique theological propositions and ecclesial practices. Particularly noteworthy was its emphasis on the living community of believers. Below, we present research on The Jesus Family, analyzed from two distinct aspects: those of “Jesus” and “family”. If the return to “Jesus” reflected the movement’s restorationist theological position, the “family” can be seen as reflecting the movement’s sociological advocacy for the practice of communitarian Christian principles. We argue that these aspects of The Jesus Family—emphasizing the values of personal intimacy with Jesus alongside communitarian principles—were key to its flourishing precisely within the unique context of modern Chinese social turmoil and history. In this light, The Jesus Family—both in its theological and sociological dimension—eludes simple classification as the product of “Chinese traditions” or “Christian orthodoxy.” Rather, it appears as the product of the interaction between the two, and we argue that in this, one sees also how the process of the Sinicization of Christianity relies on both traditional Chinese culture and Christian orthodoxy as inseparable and playing mutually interdependent roles.
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Kratochvíl, Petr. "Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age." Religions 12, no. 6 (June 16, 2021): 443. http://dx.doi.org/10.3390/rel12060443.
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This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spatially dynamic, stressing pilgrimage as movement or a journey. The classic Turnerian conceptualization of a pilgrimage as a three-phase kinetic ritual thus falls apart, with liminality appropriated by the progressive type and aggregation almost entirely taken over by the conservative, apparitional pilgrimage. As a result, pilgrimage has once again become a geopolitical reflection of the broader ideological contestation both within Christianity and beyond.
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Neyrey, Jerome H. "Book Reviews: Abraham J. Malherbe, Social Aspects of Early Christianity. Second edition, enlarged. Philadelphia: Fortress, 1983. Pp. xii + 131. Paper $6.95." Biblical Theology Bulletin: Journal of Bible and Culture 15, no. 1 (February 1985): 36–37. http://dx.doi.org/10.1177/014610798501500116.
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Em, Henry. "Killer Fables: Yun Ch’iho, Bourgeois Enlightenment, and the Free Laborer." Journal of Korean Studies 25, no. 1 (March 1, 2020): 147–74. http://dx.doi.org/10.1215/07311613-7932285.
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Abstract Drawing on Yun Ch’iho’s Diary, and outlining some of the ideological and transnational aspects of a Protestant, bourgeois consciousness that emerged in Korea at the turn of the last century, this article presents a critical reassessment of liberalism, Protestant Christianity, and the type of free laborer that bourgeois Protestants like Yun Ch’iho wanted to create. As a pious liberal, Yun Ch’iho led efforts to establish civic and religious organizations that sought to construct a free conscience that would form and maintain public opinion. This was a militant agenda in the sense that, like the evangelical teachers he met in Shanghai and at Emory College, Yun wanted to build public pressure to dismantle the Confucian political order. As a Protestant entrepreneur of free men, Yun sought to “kill the Korean.” This militant, liberal agenda aimed to discipline and embody new desires, especially among youth, to produce the free laborer, and to render the extraction of profit as a form of exchange.
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van Lint, Theo Maarten. "The Formation of Armenian Identity in the First Millenium." Church History and Religious Culture 89, no. 1 (2009): 251–78. http://dx.doi.org/10.1163/187124109x407925.
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AbstractIn tracing three possible answers to the question what the 'first millennium' might be for the Armenians, various layers of the Armenian tradition constitutive of the formation of Armenian identity are presented. Three periods are distinguished: the Nairian-Urartian stretching from about 1200 bce to the conquest of the Armenian plateau by the Achaemenids; followed by the Zoroastrian phase, in which political, religious, social, and cultural institutions in Armenia were closely related to Iranian ones, lasting until the adoption of Christianity as state religion in Armenia at the beginning of the fourth century. This heralds the third and last phase considered in this contribution, concluding with the cornerstone of Armenian identity formation in the direction given to Armenia and its Church by Yovhannēs Ōjnec'i (John of Odzun, d. 728), who opted for a moderate form of Miaphysitism after the rejection of the Council of Chalcedon. The developments in each of the three periods are measured against the criteria Smith considered central for the presence of an ethnie, while attention is given to the Iranian aspects of Armenian society, the presence of a Hellenistic strand in its culture, and its western turn upon the adoption of Christianity.
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Stuvland, Aaron. "Religion and the Prospects for “Thin” Politics." Comparative Sociology 11, no. 5 (2012): 710–32. http://dx.doi.org/10.1163/15691330-12341242.
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Abstract Religion is a common source of “thick” morality and therefore a common obstacle to public policy consensus in pluralistic societies. But religion also adapts its thick moral commitments to prevailing social, cultural, and procedural dispositions. Engaging the model of “thick moralities and thin politics” proposed by Benjamin Gregg (2003), I explore the process by which religion adapts to the demands of normatively “thin” politics. To conceptualize this, I survey how American Christianity is negotiating aspects of postmodernism and how this negotiation offers one way to understand religion’s increased engagement with politics at the level of thin normativity. Thus, I would add to Gregg’s model by focusing on one example of a transition from “thick to thin”.
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Bazaraitė, Eglė, and Teresa Heitor. "COMPARATIVE STUDY OF CHRISTIAN AND PAGAN BURIAL CONSTRUCTIONS / PAGONIŠKŲJŲ IR KRIKŠČIONIŠKŲJŲ LAIDOJIMO KONSTRUKCIJŲ LYGINAMOJI STUDIJA." Mokslas - Lietuvos ateitis 5, no. 3 (October 21, 2013): 316–21. http://dx.doi.org/10.3846/537.
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This paper draws a chronological timeline comparing burial customs and construction traditions in the cradle of Christian religion, and pagan traditions on the Eastern coast of the Baltic Sea, precisely Lithuania, since the early ages of Christianity (1c. A.D.) until nowadays. This paper searches for reasons that could have effected cultural transformations, a shifting relation between inhumation and incineration in European culture. In the Ancient Roman culture, people used to cremate their dead before Christianity set in. Baltic pagans at the time were burying their dead in stone circles, and started incineration only during the Middle Ages. Then Christianity was a powerful institution indoctrinating European daily culture. Meanwhile, in the territory of Lithuania pagan culture was erased only in the 15th century, i.e. about 600 years ago, leaving evident vestiges on traditions and customs of nowadays. These revelations of pagan culture are usually mistaken as Christian or Catholic. The paper focuses on architectural and urban aspects of burial architecture, taking into account social and historical conditions. Santrauka Straipsnyje sugretinami pagoniškieji ir krikščioniškieji laidojimo ritualai ir architektūrinės konstrukcijos. Remiantis istoriniais duomenimis, akivaizdu, kad krikščionybės išplitimas padarė įtaką pagoniškųjų kraštų laidojimo ritualams ir architektūrinei išraiškai. Akivaizdu ir tai, kad pagonybė taip pat paliko pėdsakus krikščioniškoje kultūroje. Organiškas šių skirtingų kultūrų elementų santykis yra ilgo kultūrų gretinimo pavyzdys. Lietuvos teritorijoje pagoniškosios kultūros liekanų itin gausu. Straipsnyje chronologiškai apžvelgiama, kaip kito laidojimo ritualai Lietuvos teritorijoje ir koks jų santykis su laidojimo tradicijomis krikščioniškosios kultūros lopšyje, apimančiame seniausius krikščioniškuosius kraštus. Ieškoma priežasčių, kodėl vienos ar kitos laidojimo konstrukcijos kito, koks jų ryšys su miesto teritorija ir kontekstu apskritai.
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Kushch, Tatiana. "Military Сonfrontation and Сivilizational Interaction of Byzantium with the Ottomans: Changing Historiographic Paradigms." ISTORIYA 12, no. 7 (105) (2021): 0. http://dx.doi.org/10.18254/s207987840015804-3.
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This paper presents an analytical review of historiographic experience of conceptualization of key aspects related to the studies in the Byzantine-Ottoman confrontation and interaction and analyses the main trends of appropriate researches in contemporary Byzantine studies. There is a revision of previous understanding of the Ottoman factor in Byzantine history as totally destructive and a shift from the interpretation of Byzantine-Turkish relations mostly as a military-political and religious confrontation. The scholarship has allayed the evaluation of religious confrontation between Christianity and Islam, but did not wipe it off the slate, for the religious (and, broader, civilizational) factor continued to be one of the greatest obstacles to political and cross-cultural dialogue. The current state of research on the history of Late Byzantium exhibits that the experts tend to consider the problem of the empire’s relations with the Ottomans in various aspects: political, social, philosophical, cultural, and ethnic, and to link it to thinking on global problems of inter-civilisational interaction.
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Whitney, William B. "Beginnings: Why the Doctrine of Creation Matters for the Integration of Psychology and Christianity." Journal of Psychology and Theology 48, no. 1 (April 14, 2019): 44–65. http://dx.doi.org/10.1177/0091647119837024.
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This article considers what integration efforts in psychology would look like if informed by a trinitarian account of creation. Further theological reflection about the doctrine of creation reveals four key conclusions that are valuable for conceiving the relationship between theology and psychology: (1) The goodness of the created realm establishes the investigation and exploration of human nature through science and psychology; (2) Human nature can be explored through psychology because God’s providential care allows a certain “order” of creation to be preserved despite the reality of sin; (3) God endows humanity with creative abilities to discover and develop the created realm and culture through the science of psychology; (4) God’s trinitarian relations with the world establishes the theological basis for the social, embodied, and relational aspects of human nature that are able to be discerned through the study of psychology. The implications that these four key conclusions have for psychological research and clinical psychology will also be discussed.
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Mohammed Sawalmeh, Murad Hassan. "A Sociolinguistic Study of Muslim and Christian Wedding Invitation Genre in the Jordanian Society." JOURNAL OF ADVANCES IN LINGUISTICS 5, no. 1 (September 26, 2014): 448–62. http://dx.doi.org/10.24297/jal.v5i1.2731.
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This study aims at examining the generic structure of Muslim and Christian wedding invitation genre in the Jordanian society. It is a sociolinguistic study. The researcher believes that considering many aspects of these invitation cards such as form, structure and so forth, may provide a lot of information about the social dimensions of those who tend to hold a wedding ceremony. The data are elicited through a questionnaire that consists of twenty-five items compiled from invitation cards for both Muslims and Christians. The findings of the study show that the form of the invitation cards in Islam and Christianity in the Jordanian society is systematic and influenced by social, economic, and religious factors. Finally, this study recommends that further research to be conducted investigating other invitation cards for other events in the Jordanian society such as invitation cards for attending meetings, lectures, celebrations, royal feasts, tribal reconciliation, etc.
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Asriadi, Asriadi. "Komunikasi Interelasi Antarummat Beragama Dalam Kehidupan Masyarakat Plural." Al-MUNZIR 15, no. 1 (May 31, 2022): 99. http://dx.doi.org/10.31332/am.v15i1.3288.
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Interrelation between religious communities is a challenge faced by the world's religions today. All religions tend to have a claim to absolutism, be it Islam, Christianity, Hinduism or Judaism. The particularistic-subjective claims of adherents of monotheism will have an impact on inter-religious conflicts. The differences between religions are only at the level of exotericism, while at the level of esotericism there is a meeting point. We cannot ignore the differences that exist within each religion to draw the conclusion that “all must be one”. In understanding the issue of religions, it is necessary to have a multicultural approach, where this approach tries to keep away from absolute, subjective and exclusive attitudes that put forward the moral and social aspects of religion.
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Delport, Khegan M. "Between Imperium and Sacerdotium." Religion and Theology 29, no. 3-4 (December 22, 2022): 270–91. http://dx.doi.org/10.1163/15743012-bja10045.
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Abstract Christianity from its inception has expressed a tension between imperium and sacerdotium; after the Reformation, this tension has only been aggravated. Avowals of religious freedom thereafter have often rightly insisted on the capacity of spiritual communities to invoke limits for the state. This is readily apparent in South Africa, past and present. However, scholarship has shown that “religious liberty” has an ambiguous function, such as its privatisation of belief, based on a liberalised notion of “negative” freedom that allows the state to grant the “right” to “belief,” while simultaneously rendering belief a purely private or “otherworldly” affair. This is traceable to overly-Protestant conceptions of “religion” and “freedom” that are pervasive – including South Africa. From a theological perspective, I argue that this conception of “religious freedom” might sit in tension with aspects of ecclesiology and that the discursive deployment of “religious freedom” should therefore be engaged critically.
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Jamal Abdul Hamid Al-Farani, Abdul Hamid. "The Tanukhia Family in Iraq and its Civilized Role during the Abbasid Era 32-393) H/750-1003 AD)." Dirasat: Human and Social Sciences 49, no. 6: (December 30, 2022): 519–27. http://dx.doi.org/10.35516/hum.v49i6:.4047.
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This research deals with the study of one of the Iraqi families in the Abbasid era, where the Tanukhia family belongs to Abu Alaa Hassan bin Sinan Al-Tanukhi Al-Anbari132-393) H/750-1003AD)and was on Christianity, then Islam. His family had an important civilized role, and the first appearance of the grandfather of the Al-Tanukhi family dates back to the time of the pilgrims Bin Yusuf Al-Taqfi, i.e. in the Umayyad era, while the rest of his family had a clear role during the first and second Abbasid times. Members of that family contributed to all areas of life in the Abbasid state, and had a distinctive cultural role in the Abbasid era in scientific, administrative and social aspects, which affected the civilized development in Iraq during the Abbasid era.
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Ströbl, Regina, and Andreas Ströbl. "“…a Gentle Calm and Happy Resurrection” – Theological and Folk-religious Backgrounds of Crypt Burials." Acta Universitatis Lodziensis. Folia Archaeologica, no. 35 (December 30, 2020): 7–17. http://dx.doi.org/10.18778/0208-6034.35.01.
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For years there has been a lively discussion if there did exist a tradition of intentional mummification in Christian Europe, since hundreds of naturally mummified individuals of a social elite have been found preserved in family- and church crypts. But in most cases well ventilated crypt spaces are the reason for this natural mummification. Besides their dynastic and representative nature, crypts with the well closed coffins were probably understood as spaces of protection for a facilitated resurrection of the body at the day of judgement. Physical resurrection was church-dogmatical from the beginning of Christianity until 20th century and as well a private religious fact. Numerous inscriptions on coffins and crypt walls testify the hope of a “happy resurrection”. The believe in resurrection is common for all confessions, though it is probably Protestantism that has promoted burials in crypts. But only the comprehension of the interaction of different social and religious aspects opens the access to the complex “crypt”.
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Jakubczyk, Radosław. "„Nie należy do mężczyzny, by wtrącał się do jadła”. Rzecz o ucztowaniu i tabu pokarmowym w średniowiecznej Islandii." Studia Europaea Gnesnensia, no. 18 (July 9, 2020): 193–210. http://dx.doi.org/10.14746/seg.2018.18.12.
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In this paper, I discuss various kinds of feasts in Old Norse-Icelandic literature, such as wedding, funeral, or sacrificial feasts. I discuss feasting, an important part of the culture of medieval Iceland, much more in terms of its functions (political, social, religious) than in terms of its culinary aspect. In addition, I consider how religious traditions impacted Old Icelandic food culture and how food taboo related to horse-meat consumption (declared just after the conversion of Iceland to Christianity in 1000 CE) affected social interaction.
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Nweke, Kizito Chinedu. "Responding to new Imageries in African indigenous Spiritualties." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (December 25, 2022): 271–82. http://dx.doi.org/10.15575/rjsalb.v6i3.20246.
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As a result of rash and incorrect assumptions, African spiritualities have been adulterated, bastardized, and multiplied. Academic studies in African spiritualities "were mostly conducted by Europeans and Americans who were extremely biased and primarily focused their scholarship on comparing African religion with Christianity and Islam. I will approach the new images of African spiritualities from two perspectives: the conflict between religion and spirituality, and the demonization of African spiritualities. The goal of this study is to present a new picture of African spirituality from two perspectives: the tension between religion and spirituality, and the demonization of African spirituality. The study's findings indicate that there is a complicated phenomenon that disfigures African spirituality. In both indigenous spirituality in Africa, and in spirituality created by Africans in the diaspora, the problem of portraying demonic African styles and perspectives in expressing mundane and non-mundane realities seems accepted. There are three aspects in analyzing this: historical-racial, media-social, and ideological. These aspects cross over on the point of African religion versus spiritualities.
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Акимова, Наталия, and Nataliya Akimova. "The Influence of Christianity on the Development of Institutions of Crime and Punishment in Russia." Journal of Russian Law 3, no. 10 (October 5, 2015): 0. http://dx.doi.org/10.12737/13263.
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The article deals with the issues, related to the problem of correlation between law, religion, morality and cultural traditions in the context of criminal behavior. The article analyses tendencies in determinism of philosophical-religious beliefs developed on the basis of centuries-long experience of Christianity, and their influence on the formation and development of the domestic criminal legislation. In her research the author founds upon such sources as the Statute of Prince Vladimir, the Russian Truth, the Code of Tsar Aleksey Mikhailovich. The author draws the conclusion that throughout the whole period of the Christian religion existence, the church and the state have never stayed apart from each other. The church has had a major impact on various aspects of social life, including formation of the customary law, which was one of the factors that seriously affected the development of the modern criminal legislation. Criminal law and the legislation of the pre-revolution Russia had gone hand-inhand with the Christian religion all the way up through the October Revolution of 1917, always finding from its ally spiritual support and canonic recipes to criminalize certain socially dangerous actions, and also to differentiate responsibility and individualize punishment.
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Frenopoulo, Christian. "Healing in the Barquinha Religion." Fieldwork in Religion 2, no. 3 (November 27, 2008): 363–92. http://dx.doi.org/10.1558/firn.v2i3.363.
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The article focuses on the healing service offered by Barquinha churches. The Barquinha religion is an Amazonian form of Christianity, with syncretic elements. The article surveys three recurrent methodological and theoretical approaches found in anthropological works on healing in the Barquinha religion, to which the author contributes with his own ethnographic research and analysis. On the one hand, analytical emphases are often located on the participants’ subjective and symbolic processes, in association with the ayahuasca experience. Ayahuasca—called Santo Daime by adherents—is the central sacrament of the religion, frequently implied in accounts of healing. Another common focus is on ritual settings and changing bodily dispositions. Thirdly, anthropologists have considered aspects of the social relations involved in the therapeutic process. This paper furthers reflections on social interactions during healing encounters. Such encounters typically involve healer-spirits incorporated in Barquinha spirit-mediums. The author suggests that the healing service may echo symbolic motifs associated with the historical experience of migration and rapidly changing living circumstances shared by many participants.
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Hart, D. G. "J. Gresham Machen, the Reformed Tradition, and the Transformation of Culture." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 4 (September 6, 1996): 305–28. http://dx.doi.org/10.1163/27725472-06804003.
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A world and life view which makes all of life subservient to the Lordship of Christ—sometimes called ‛the transformation of culture’—has become the chief way among North American Evangelicals of distinguishing the Reformed tradition. While there is some justification for this perception, contemporary understandings of the Reformed outlook betray important aspects of Reformed theology and perhaps, more important, neglect real intellectual and social difficulties in current discussions about transforming culture. This paper features the thought of J. Gresham Machen on the nature and task of the church as a way of understanding better the cultural implications of the Reformed tradition. Though often dismissed as a fundamentalist, this paper argues that Machen’s conception of the relationship between Christianity and culture perpetuated the Reformed tradition’s teaching about the work of the church while offering a realistic assessment of the perils and possibilities of modern society.