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1
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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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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Wilkinson, Michael. "Charismatic Christianity and the Role of Social Networks." PNEUMA 38, no. 1-2 (2016): 33–49. http://dx.doi.org/10.1163/15700747-03801005.
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This article offers a sociological examination of the role of networks among charismatic Christians, with specific attention to Catch the Fire and the Revival Alliance. Drawing upon social network theory, it shows how religious networks in global society are relational, asymmetrical, and infused with apostolic authority. A case study of Catch the Fire reveals that the network is primarily collaborative in its structure. However, there are some relationships in the network that are more important than others, as evidenced by the dense social ties among members. Furthermore, the network is structured according to gender with the benefits of social capital favoring men. The network also overlaps with other networks through key relationships, especially the New Apostolic Reformation and other charismatic ministries associated with the prosperity gospel.
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Everton, Sean F., and Robert Schroeder. "Plagues, Pagans, and Christians: Differential Survival, Social Networks, and the Rise of Christianity." Journal for the Scientific Study of Religion 58, no. 4 (December 2019): 775–89. http://dx.doi.org/10.1111/jssr.12631.
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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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Francisco, Jose Mario C. "Challenges of Dutertismo for Philippine Christianity." International Journal of Asian Christianity 4, no. 1 (March 9, 2021): 145–60. http://dx.doi.org/10.1163/25424246-04010008.
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Abstract This paper concentrates on populism’s functional relationship with religion during times of crisis and how religion is instrumentalized for populist causes. Critical analysis of Philippine populism under President Rodrigo Duterte highlights often-overlooked nuances regarding populism as both disruption and reinforcement of traditional politics and its inherent institutional and religious dimensions. Though Dutertismo disrupts Manila-centric power, it reinforces traditional politics rooted in the Philippine political and cultural ethos. Moreover, because of populism’s institutional and religious dimensions, Dutertismo’s challenges to Philippine Christianity involve both its social and evangelizing missions. As institutions, Christian churches are called to a social mission that helps dismantle traditional politics. Their response involves disentangling their institutions and communities from traditional political networks and providing all Christians with political education towards the good of all, especially those oppressed by traditional politics. Dutertismo’s implicit religious perspective challenges Christianity’s evangelizing mission. Insufficiently discussed in many studies, this underlying Manichean perspective common to populists attracts many through an account of and a strategy against social suffering through the war between the good “we” versus the evil “others.” Christianity then must listen more attentively to the yearnings of the suffering people and accompany them more faithfully in the struggle for social transformation. These responses prepare Philippine Christianity to commemorate in 2021 its five-century presence.
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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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Chiluwa, Innocent. "Community and Social Interaction in Digital Religious Discourse in Nigeria, Ghana and Cameroon." Journal of Religion, Media and Digital Culture 2, no. 1 (December 6, 2013): 1–37. http://dx.doi.org/10.1163/21659214-90000022.
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Since the advent of the Internet, religion has maintained a very strong online presence. This study examines how African Christianity is negotiated and practised on the Internet. The main objectives are to investigate to what extent online worshippers in Nigeria, Ghana and Cameroon constitute (online) communities and how interactive the social networks of the churches are. This study shows that some important criteria for community are met by African digital worshippers. However, interaction flow is more of one to many, thus members do not regularly interact with one another as they would in offline worship. Worshippers view the forums as a sacred space solely for spiritual matters and not for sharing social or individual feelings and problems. However, the introduction of social media networks such as Facebook, Twitter, YouTube and interactive forums is an interesting and promising new development in religious worship in Africa.
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Zhang, Yanshuang. "Digital Religion in China: A Comparative Perspective on Buddhism and Christianity's Online Publics in Sina Weibo." Journal of Religion, Media and Digital Culture 6, no. 1 (May 16, 2017): 44–67. http://dx.doi.org/10.1163/21659214-90000095.
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The proliferation of social media in China has provided traditional religious authorities with multifarious digital features to revitalise and reinforce their practices and beliefs. However, under the authoritative political system different religions pick up the new media to varying degrees, thereby showing different characteristic and style in their social media use. This paper examines the public discourse about Buddhism and Christianity (two of the great official religions in China) on China’s largest microblogging platform-Sina Weibo, and seeks to reveal a distinct landscape of religious online public in China. Through a close look at the social media posts aided by a text analytics software, Leximancer, this paper comparatively investigates several issues related to the Buddhism and Christianity online publics, such as religious networks, interactions between involved actors, the economics and politics of religion, and the role of religious charitable organizations. The result supports Campbell’s proposition on digital religion that religious groups typically do not reject new technologies, but rather undergo a sophisticated negotiation process in accord with their communal norms and beliefs. It also reveals that in China a secular Buddhism directly contributes to a prosperous ‘temple economy’ while tension still exists between Christianity and the Chinese state due to ideological discrepancy. The paper further points out the possible direction for this nascent research field.
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Huang, Yuqin. "Western-Educated Chinese Christian Returnees, Nationalism, and Modernity: Comparison Between the Pre-1949 Era and the Post-1978 Era." SAGE Open 11, no. 1 (January 2021): 215824402199481. http://dx.doi.org/10.1177/2158244021994816.
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For more than 100 years, China has seen waves of students and scholars heading overseas and studying in the West as well as the concomitant returning waves. This study draws on information obtained from secondhand documents and firsthand field studies to analyze and compare two returning waves involving the complex dynamics of globalization/indigenization of Christianity in China. The first returning wave began in the early 1900s and lasted until 1950, in which many went overseas because of their connections with Western missionaries. The second returning wave is currently occurring following the study-abroad fever after 1978, in which many were exposed to the proselytizing endeavor of overseas Chinese Christian communities and eventually converted to Christianity before returning to China. The article compares the following themes in relation to these two groups of Christian returnees: their negotiation with their religious identities upon the return, perceptions on the meaning of Christianity to themselves and to China, their transnational religious networks, and potential implications to the glocalization of Christianity in China. Consequently, it involves the following topics that are important throughout the modern Chinese history: modernity/religion paradox, East–West interaction in relation to Christianity, contributions of Western-educated professionals to China, glocalization of Christianity in China, and complex internationalist/nationalist interaction.
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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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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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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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Philpot, Tasha S., and Eric McDaniel. "Black Religious Belief Systems and Political Participation." National Review of Black Politics 1, no. 3 (July 2020): 374–95. http://dx.doi.org/10.1525/nrbp.2020.1.3.374.
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Political science research has shown that attending religious institutions promotes Blacks’ political participation by developing civic norms, skills, and networks. Fewer studies, however, examine what role religious beliefs play in promoting the political participation of African Americans. Inasmuch as religious beliefs are at the heart of what binds people to their religious institutions, it is also important to examine how variations in the way people conceptualize their religious duties affect their willingness to engage the political system. Thus, this article adds to the existing research by examining two religious belief systems prominent in Afro-Christianity: the Prosperity Gospel, which emphasizes individualism and divine favor; and the Social Gospel, which emphasizes working to achieve a just society. Using original survey data, the analyses find that the Social Gospel is associated with higher levels of political engagement and participation among Blacks, while the Prosperity Gospel is associated with lower levels.
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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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Vela, Raffaella Da. "Interlocking Networks and the Sacred Landscape of Hellenistic Northern Etruria: Capturing Social and Geographic Entanglement Through Social Network Analysis." Open Archaeology 5, no. 1 (December 31, 2019): 505–18. http://dx.doi.org/10.1515/opar-2019-0031.
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AbstractThe late Hellenistic period is a time of deep entanglement, interconnectedness and complexity. The breakdown of local political systems and the unification of economic spaces had strong repercussions on the perception and expression of several aspects of the cultural identities of local communities. Rapid waves of change can be observed in local religious identities and in the Etruscan sacred landscape: cult buildings were destroyed, sacred places abandoned or replaced by residential areas, and new organisational forms of managing cults appeared; Latin names and new iconographies were given to traditional deities in public religious buildings dedicated to the official religion, while private and popular worshipping polarized around salvation cults. Changes in the sacred landscape regarded both topographic aspects, such as the visibility of cult sites and their connections to settlements, as well as social aspects, such as the patronage of sacred buildings. This paper proposes to employ a relational approach in order to understand changes in the sacred landscape. It analyzes the geographic and social components of the Etruscan sacred landscape by means of Social Network Analysis (SNA), and it does so by looking at the landscape in its entanglement to the archaeological and epigraphic record between 350 and 80 BCE.
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Concannon, Cavan W. "Ethnicity, Economics, and Diplomacy in Dionysios of Corinth." Harvard Theological Review 106, no. 2 (April 2013): 145–69. http://dx.doi.org/10.1017/s0017816013000096.
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Sometime in the latter half of the second century, Bishop Dionysios of Corinth began writing letters to Christian communities around the eastern Mediterranean. Of these letters, which remain only as fragments and summaries in Eusebius'sEcclesiastical History, we know of eight, including one addressed to a woman named Chrysophora. Though Dionysios is not often mentioned in histories of second-century Christianity, he was famous enough in his own day that his advice was requested from as far as the Black Sea and his letters were tampered with by those seeking to lend his authority to their theological positions. When Dionysios has been discussed by historians of early Christianity, his work has been mined for what it can tell us about early Christian letter collections, for the names of other second century bishops, and for fights over various early Christian heresies. Though I draw on these studies, I am here concerned with examining Dionysios's surviving letters as political rhetoric within what Loveday Alexander has called the “social networks” of early Christianity. Rather than focusing on questions of episcopal succession or early Christian letter collections, I consider how Dionysios's letters functioned as political instruments that knit together early Christian communities as they made their way to and from Corinth aboard merchant ships and overland caravans, moving amongst the myriad of people and goods that flowed through Roman trade routes in the eastern Mediterranean.
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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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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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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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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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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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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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Kalandarov, Tokhir S. "Tajik Migrant Religious Poetry." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 169–77. http://dx.doi.org/10.33876/2311-0546/2019-48-4/169-177.
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Today there are hundreds of papers published on the problem of labor migration from Central Asian countries, its political, social and economic aspects, as well as on the problem of integration and adaptation of migrants in the Russian society. However, the topic of migrant poetry is still poorly studied in Russia. At least there is no such research on Tajik labor migrants. The genres of Tajik migrant poetry vary significantly and include such forms as love poems, political songs, songs about migration hardships, religious poems. This paper is based on the results of monitoring social networks «Odnoklassniki», «Facebook», as well as on the results of personal communication and interviews with poets. In the paper we use the poems of three authors written in Tajik, Russian and Shugnani languages. The semantic translation from Tajik and Shugnani was done by the author of this paper
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Stroop, Christopher. "‘A Christian solution to international tension’: Nikolai Berdyaev, the American YMCA, and Russian Orthodox influence on Western Christian anti-communism, c.1905–60." Journal of Global History 13, no. 2 (June 21, 2018): 188–208. http://dx.doi.org/10.1017/s1740022818000049.
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AbstractBuilding on recent research into the religious aspects of the Cold War and the humanitarian efforts of the American Young Men’s Christian Association (YMCA) in early twentieth-century Europe, this article locates the historical origins of religious anti-communism in late imperial Russian reactions to the revolution of 1905–07. It explores the interactions of Russian Orthodox Christian intellectuals, especially Nikolai Aleksandrovich Berdyaev, with prominent YMCA leaders such as Donald A. Lowrie and Paul B. Anderson, both of whom were mainline Protestants. Using Russian and US archives, the article documents the networks and mechanisms through which Berdyaev influenced his YMCA contacts. It shows that he shaped their efforts to fight communism in the interwar period and early Cold War through the promotion of religious values, or what Anderson referred to as ‘a Christian solution to international tension’. This concept was derived from early twentieth-century Russian ideas about the opposition between Christianity and ‘nihilism’ or ‘humanism’ as integral worldviews.
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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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Kato, John Hiromichi. "Anglicanism in a Japanese Context." Journal of Anglican Studies 6, no. 2 (December 2008): 153–66. http://dx.doi.org/10.1177/1740355308097407.
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ABSTRACTThe standpoint adopted here is that of a diocesan bishop serving in the Nippon SeiKoKai (NSKK, Anglican Church). The NSKK is a small church and has a long history in Japan. Its public stance has been relatively moderate and approaches Japanese society and other Christian churches in a modest way. Government agencies have tended to regard Christianity as peculiar and even dangerous. The moderate approach of the NSKK has meant that it has tended to yield its social work to the government. Liturgy and in particular the Eucharist has been the sustaining focus of the life of the NSKK. Monotheistic religions are regarded as not as suitable for peace as Buddhism and this creates special concerns for witness in a pseudo-religious and pseudo-communal society. The NSKK faces real challenges of enculturation and needs to find resources in the networks of the Anglican Communion for different experiences to be shared.
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Herzog, Patricia Snell, and Song Yang. "Social Networks and Charitable Giving: Trusting, Doing, Asking, and Alter Primacy." Nonprofit and Voluntary Sector Quarterly 47, no. 2 (December 11, 2017): 376–94. http://dx.doi.org/10.1177/0899764017746021.
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This study examines social networks and financial giving to charitable or religious causes. Conventional social capital measures of general social trust and size of social network are studied as predictors of charitable giving. To these traditional measures, we add an examination of particular network aspects of giving: ego giving in relation to network alters who give, solicitations to give by network ties, and ego soliciting alters to give. In addition, the study disaggregates alter effects by alter position. Findings indicate that, net of social trust, social network factors significantly predict likelihood of being a giver. In particular, findings are that egos are especially likely to be donors when their primary alter donates. Three configurations of ego–alter giving and solicitations are significant predictors of ego giving, indicating that ego–alter doing matters more than asking. Theoretical contributions for relational and prosocial studies are discussed, as are practical implications for fundraising professionals.
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Manglos-Weber, Nicolette D. "The Contexts of Spiritual Seeking: How Ghanaians in the United States Navigate Changing Normative Conditions of Religious Belief and Practice." Sociology of Religion 82, no. 2 (February 4, 2021): 133–55. http://dx.doi.org/10.1093/socrel/sraa058.
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Abstract Two concurrent agendas in the sociology of religion explore how conditions of secularism in the United States result in widespread norms of “spiritual seeking”, and how religion functions as a basis of belonging for U.S. immigrants. This study brings these subfields together by asking whether new immigrants from Ghana, West Africa, also exhibit an orientation of spiritual seeking in their religious trajectories, and how they engage with normative conditions of spiritual seeking within institutional contexts. I find strong evidence of spiritual seeking in their narratives, and I identify processes within the social institutions of family and coethnic networks, higher education, and African Evangelical Christianity that support a seeking orientation. I argue for more focus on the counter-impulses of seeking versus dwelling in immigrant religion, and that more studies of religion and culture should explicitly analyze the institutional contexts that mediate between normative culture and trajectories of social practice.
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Chui-Shan Chow, Christie. "Guanxi and Gospel: Conversion to Seventh-day Adventism in Contemporary China." Social Sciences and Missions 26, no. 2-3 (2013): 167–98. http://dx.doi.org/10.1163/18748945-02603008.
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This article studies the symbiotic relationship between social networks and Christian conversion among some Seventh-day Adventists in contemporary China. Drawing on the Chinese Adventist testimonies, I argue that the longstanding kinship, friendship, and discipleship networks (guanxi 關係) are fundamental to the Adventist conversion process. This extensive web of human relationships helps sustain potential converts’ interest in Christianity, nurture their understanding of Adventism, and reinforce their efforts to cultivate a distinctive Christian selfhood and identity in Adventist terms. These relationships also give meaning to the Adventist congregational practices such as Sabbath observance and healthy lifestyle, insofar as the converts rely on the relational resources of the family and church for support. In addition to the positive connection between social mobility and conversion, these stories reveal the challenge of downward social mobility when the converts are confronted with the tension between adhering to Adventist doctrinal practices and pursuing higher education in secular institutions. Lastly, this study addresses the function of Christian publication in the conversion process. Through the publication of their conversion testimonies, the converts seek to make Adventism easily accessible to ordinary people by showing the relation between Adventist theology and the daily lives of Christians.
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Abdukodirovich, Muratov Xabibulla. "SPIRITUAL AND ETHICAL ASPECTS OF SOCIAL NETWORKS IN THE FORMATION OF CIVIL ACTIVITY IN YOUTH." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 05 (May 30, 2021): 67–71. http://dx.doi.org/10.37547/pedagogics-crjp-02-05-13.
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Formation of democratic principles, increase of social and political activity of citizens, introduction of individual freedom, liberalization of political processes, improvement of the multiparty system on the basis of democratic norms, increase of activity of public and non-governmental organizations in the period of the goal of building civil society in our country, the tasks are intertwined with a civic culture that embodies universal values. If we recognize civil society as an opportunity to express a high civic culture, we understand that the spiritual maturity of citizens is a factor in a full understanding of democratic principles in such a society. With the further development of the human mind, the development of science and technology, the Internet has entered the ranks of the media in the XXI century. This means of communication, which covers the global information space, has both positive and negative aspects. While its positive side is the dissemination and exchange of information for people between the ages of 3 and 80, its negative side serves to spread various destructive ideas, terrorism, obscenity, religious extremism and fundamentalism. We can see this in the example of various advertisements, announcements and small messages. It would be wrong to say that a small frustration, which at first seemed insignificant to us, later became a global problem.
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Tambunan, Mispa Sulastri, and Rama Tulus Pilakoannu. "SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI(Social Sedimentation Parmalim, Christianity, and Islam Adherents’ Daily Action in Pardomuan Nauli Village of Laguboti)." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 28, 2021): 66–75. http://dx.doi.org/10.33772/etnoreflika.v10i1.1079.
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This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences.
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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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Lankauskas, Gediminas. "On the charisma, civility, and practical goodness of "modern" Christianity in post-Soviet Lithuania." Focaal 2008, no. 51 (June 1, 2008): 93–112. http://dx.doi.org/10.3167/fcl.2008.510108.
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This article examines The Word of Faith, one of the largest congregations of "modern" charismatic Christians in post-Soviet Lithuania. The ethnographic focus is on the church's extensive network of trust, altruistic exchange, and sociability, known as bendravimas. These networks are theorized as a kind of civil society that allows its members to claim "ethical distinction" and enables them to take a critical stance toward the surrounding social milieu, perceived to be in moral disarray. The Word of Faith is discussed in relation to the national Catholic Church (its principal religious rival) and vis-à-vis broader Lithuanian society. The article suggests that it is concrete everyday practices deemed to be moral and civil, rather than abstract Christian precepts, that motivate Word of Faith believers to be "good people." It is also argued that such practices constitute important means for engendering and reproducing the charisma of this "modern" evangelical congregation.
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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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van Lieburg, Fred. "In saecula saeculorum." Church History and Religious Culture 98, no. 3-4 (December 12, 2018): 319–43. http://dx.doi.org/10.1163/18712428-09803025.
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AbstractThis article offers a personal perspective on religious history after the institutionalisation of this field in the History Department at Vrije Universiteit Amsterdam in 2015. In essence and method, religious history is like history of religion(s). In German and Dutch, one can speak of Religionsgeschichte or religiegeschiedenis/godsdienstgeschiedenis. Different terms are in use in English and French, reflecting the different traditions in the disciplines of theology and history. History of religion(s)/histoire des religions is commonly associated with comparative studies of (non-Christian) religions, while religious history/histoire religieuse developed as a specialisation within general history (mostly concerned with Christianity and therefore close to what is known as church history or ecclesiastical history). While understanding religious history as general history with a focus on the religious factor in cultural, social, and political realities, various research traditions should be converged and integrated by means of conceptual exchange, cross-disciplinary approaches, and linked scholarly networks. Given the interest in global dimensions and long-term developments, computer-assisted research of digitalised sources is recommended for doing religious history today.
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Belea, Miruna Stefana. "Women, Tradition and Icons: The Gendered Use of the Torah Scrolls and the Bible in Orthodox Jewish and Christian Rituals." Feminist Theology 25, no. 3 (May 2017): 327–37. http://dx.doi.org/10.1177/0966735017695954.
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This article discusses the relationship between Christian and Jewish Orthodox women with their sacred books (the Christian Bible and the Torah respectively) from a feminist point of view. While recent socio-economic changes have enabled women from an orthodox religious background to become financially independent and ultimately prosperous, from a religious perspective women’s status has not undergone major transformations. Using the cognitive principle of conceptual blending, I will focus on common aspects in Orthodox Judaism and Christianity related to sacred texts as objects, in order to shed light on the religious understanding of prosperity in the twenty-first century, beyond that of empowerment as financial gain or social status. The importance ascribed to authoritative texts both as images of divinity and sacred objects of veneration is a common trait of Orthodox Judaism and Christianity. The gendered perception of the sacred is most prominent in two similar processions. Simchat Torah, a Jewish holiday which celebrates the yearly reading cycle of the Torah, is actively celebrated only by men, who are the ones to carry the Torah scrolls. Similarly, the orthodox Good Friday procession involves a cross and the church’s copy of the Scripture together with the Holy Epitaph being carried only by men. The ban on women to carry sacred objects, at least at appointed times, as well as women’s responses in the two communities will be analysed comparatively to establish whether women commonly perceived as prosperous can make steps in order to re-evaluate the theological implications of this restriction.
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Park, Cheonghwan, and Kyungrae Kim. "Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community." Religions 12, no. 3 (February 24, 2021): 147. http://dx.doi.org/10.3390/rel12030147.
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While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.
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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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Hempton, David. "International Religious Networks: Methodism and Popular Protestantism, c. 1750 – c. 1850." Studies in Church History. Subsidia 14 (2012): 143–64. http://dx.doi.org/10.1017/s0143045900003902.
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The benefits of using an international lens to understand both the complexity and the essence of religious movements have been well demonstrated in a number of important recent studies. In fact it has become quite unusual to write about early modern puritanism and Protestantism without taking at least a transatlantic, if not a global, perspective. Philip Benedict’s important book, Christ’s Churches Purely Reformed: A Social History of Calvinism (2002) has shown that only by looking at Calvinism as an international movement taking root in France, the Netherlands, the British Isles, the Holy Roman Empire, eastern Europe and New England can one properly identify the distinctive aspects of Calvinist piety and begin to answer bigger questions about Calvinism’s alleged contribution to the emergence of modern liberal democracy. He shows, for example, that while no post-Reformation confession had a monopoly of resistance to unsatisfactory rulers, Calvinists, because of their deep hostility to idolatrous forms of worship and unscriptural church institutions, were generally speaking more unwilling than others to compromise with or submit to religious and political institutions antithetical to their interests. Similarly, although Benedict is sceptical about the supposed connections between Calvinism and capitalism and Calvinism and democracy, he does show that Calvinism was a midwife of modernity through its routinization of time, its promotion of literacy, and its emphasis on the individual conscience.
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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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Kretalovs, Deniss. "BASIC ASPECTS OF THE POLITICAL IDEOLOGY OF THE RELIGIOUS MOVEMENT „NEW GENERATION”." Via Latgalica, no. 2 (December 31, 2009): 95. http://dx.doi.org/10.17770/latg2009.2.1605.
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The subject of the article – the religious organization “New Generation” – is discussed as a new religious movement, and in the aspect of sociology of religion is to be typologically interpreted as a Christian neo-charismatic evangelical movement having formed as a result of cleavage. Attention is focused on the ways of political collaboration of the movement “New Generation” and the fundamental aspects of its political ideology. The choice of the study subject is grounded on the lengthy and active activity of the group in the territory of Latvia, its topicality, popularity and dynamic growth in the material as well as in the social and political aspects. It is proved by several indicators of social attention and identification – the number of publications in press, intensity of thematic discussions and forums on the Internet, publicity measures, TV broadcasts, political and public activities. The aim of the paper is to identify the main aspects of the political ideology of the religious organization “New Generation” by analyzing the available sources. In order to clear up these aspects, it is necessary to view the courses of activity of the religious organization and its activities in the spheres of civil, public and political participation. As the reference objects, mass media materials have been used as well as periodicals featuring the discourse of the organization (interviews with the organization leaders). As the primary source, the book New World Order by Alexey Ledyaev, the founder and main leader of „New Generation”, has been used in which he voices the main postulates of his revelation as well as the political guidelines for the future development of the system of administration of the world and of Latvia. The book of A. Ledyaev is to be judged as the quintessence of the political ideology of „New Generation” following which the social life in the congregation of this movement has been formed and ensured and which determines the degree of political participation and content of the movement adherents. The following hypothesis is brought forward in the study – the elements and aspects forming the political ideology and the system of world-outlook and values of the religious movement “New Generation” clearly indicate a representation of the ideology of the Christian reconstructionism and its adaptation to the context and political situation of Latvia. Factors like the social agents involved in the formation of communication networks, the rhetoric of expression used in the construction of the space for discourse, the content of ideas reflected in the narratives applied in the context of the organization, models of development planning of the strategic policy and political slogans allow identification of “New Generation” as a religious movement oriented to Christian fundamentalism, which construct its political ideology using the political technologies and action models of the rightist Christians. The political ideology realized by the organization contains features of Christian reconstructionism – political programmes and strategies. On this score, „New Generation” belongs to those Christian fundamentalist organizations that practise a radical and clearly targeted policy.
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Gustafsson, Nina-Katri, Jens Rydgren, Mikael Rostila, and Alexander Miething. "Social network characteristics and alcohol use by ethnic origin: An ego-based network study on peer similarity, social relationships, and co-existing drinking habits among young Swedes." PLOS ONE 16, no. 4 (April 8, 2021): e0249120. http://dx.doi.org/10.1371/journal.pone.0249120.
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The study explores how social network determinants relate to the prevalence and frequency of alcohol use among peer dyads. It is studied how similar alcohol habits co-exist among persons (egos) and their peers (alters) when socio-demographic similarity (e.g., in ethnic origin), network composition and other socio-cultural aspects were considered. Data was ego-based responses derived from a Swedish national survey with a cohort of 23-year olds. The analytical sample included 7987 ego-alter pairs, which corresponds to 2071 individuals (egos). A so-called dyadic design was applied i.e., all components of the analysis refer to ego-alter pairs (dyads). Multilevel multinomial-models were used to analyse similarity in alcohol habits in relation to ego-alter similarity in ethnic background, religious beliefs, age, sex, risk-taking, educational level, closure in network, duration, and type of relationship, as well as interactions between ethnicity and central network characteristics. Ego-alter similarity in terms of ethnic origin, age and sex was associated with ego-alter similarity in alcohol use. That both ego and alters were non-religious and were members of closed networks also had an impact on similarity in alcohol habits. It was concluded that network similarity might be an explanation for the co-existence of alcohol use among members of peer networks.
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Kafarskyi, Volodymyr. "The Philosophy of Morality: Ukrainian Perspective." Journal of Vasyl Stefanyk Precarpathian National University 1, no. 4 (December 22, 2014): 27–34. http://dx.doi.org/10.15330/jpnu.1.4.27-34.
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The article deals with the problems of historiosophy, whose subject matter is human andsocial world view, its historical, religious, intellectual, ethical and aesthetical aspects. Hencehistoriographical interpretation of the concept of morality, ethical criteria, and distinction betweenmorality and ethics. These issues are viewed from the perspective of spiritual morality. Assumingthat spiritual values affect deepest human feelings, our life principles and attitude to God in aspecial way , morality may be defined as the system of interrelationship among people, whichcomprises spiritual values, life experience, ways and traditions. Such an approach helps tocomprehend the degree to which spiritual values influence morality and religious views of theUkrainian people, the specific way in which the system of ethical values was built in the time of theMessianic Christianity. The formation of world view, morality and ethics is closely related to theissues of faith and social life, as well as to the development of the national philosophy andtheology, both in the past and nowadays; these processes and phenomena are a significant factor inthe way Ukrainians perceive themselves, the world around them and the Universe.
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Tokrri, Renata. "The Crucifix in State Schools in Italy, Victim of Globalization, between Freedom of Religion and Freedom of Education." Journal of Educational and Social Research 11, no. 3 (May 10, 2021): 175. http://dx.doi.org/10.36941/jesr-2021-0061.
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The interest to analyse the phenomenon of the exposure of religious symbols, particularly of the crucifix, in state schools in Italy and the principle of secularism, derives from the cultural and constitutional peculiarities that this system presents, as a consequence of the historical and cultural events that have influenced its ordering. First of all, it must be pointed out, as indeed it is evident, that Catholicism was the dominant faith for about two thousand years, and until recently, almost the only one. The Catholic religion has crossed the entire history of the country, penetrating and intertwining with the socio-cultural dynamics. For this reason, the Italian constitutional history has been crossed by the principle of tolerance. The latter can be considered clearly out-dated only with the Republican Constitution of 1948, thus the legal system emptied itself of its confessionalism. The last few years, as a result of strong migratory flows, the religious-cultural landscape, not only in Italy, but throughout Europe it seems to have changed. Other cultures have brought their own customs, languages and religions like a wave. Thus we are witnessing an extraordinary social, economic and juridical transformation. In this multicultural mosaic, the clash between civilizations could not be missing. Minorities have in many cases felt they were discriminated against, bullied and offended by the display in public buildings (schools, courtrooms, hospitals, etc.) of the symbol par excellence of Christianity, namely the crucifix, arousing the protest of parents of different faiths. All this has produced legal conflicts and jurisprudential rulings that have involved the European Court of Human Rights itself. This discussion aims to analyze from a socio-juridical point of view, the consequences of religious symbology external to educational institutions and to be able to give a juridical truth, stripped of religious indoctrination. This path will not be easy since every element inherent to religion touches delicate aspects, linked in particular with what is most profound in the people and culture of a country.
Received: 2 March 2021 / Accepted: 14 April 2021 / Published: 10 May 2021
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Yeates, Nicola. "The Irish Catholic Female Religious and the Transnationalisation of Care: An Historical Perspective." Irish Journal of Sociology 19, no. 2 (November 2011): 77–93. http://dx.doi.org/10.7227/ijs.19.2.6.
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The transnational turn in sociological studies of care and welfare is generating new research agendas focused on the circulation and hybridisation of social ideas, values, practices, resources, relations and provision across political borders. This article examines neglected aspects within care transnationalisation research by focusing on the involvement of the Irish Catholic female religious from a historical perspective. Successive histories of female religious care migrations reveal Catholic religious orders of women to be the epitome of a flexible, hyper-mobile labour force. The nature of religious life combined with the social, cultural, economic and organisational capacities of the Catholic Church rendered female religious orders pivotal to the formation of border-spanning care labour networks through which Catholic ideas and practices of carework circulated to forge and sustain links and connections between Ireland and many other places worldwide. The discussion emphasises the necessity of attending to ‘counter-geographies’ of global care migrations, the interlocking nature of religious and secular care migration and historical antecedents of contemporary care transnationalisation processes in future research programmes.
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Alqaryouti, Marwan, and Ala Eddin Sadeq. "Vision of Death in Emily Dickinson's Selected Poems." Asian Social Science 13, no. 5 (April 19, 2017): 16. http://dx.doi.org/10.5539/ass.v13n5p16.
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Poetry is greatly influenced by the cultural background and personal experiences of the poets. Emily Dickson’s poems exemplify this because she draws a lot of her motivation from her heritage of New England and her life experience which had harsh incidents such as loss of friends and relatives. She lives a life of seclusion, where she rarely has face-to-face encounter with her friends as she prefers communicating through letters. Her limited interaction with the society gives her adequate space to reflect and write about different aspects of life. Emily’s poetry is also influenced by the doubts she holds about Christianity, especially in relation with survival of the soul after death. "Because I Could Not Stop for Death" and "I Heard a Fly Buzz- when I Died" are among her popular poems that indicate her religious doubt. She agrees with some of the Calvinist religious beliefs, but still has some doubts about the innate depravity of mankind and the concept of the afterlife.Dickinson’s spiritual background is indicated by her religious beliefs, which form the basis of her preoccupation with death. Although Dickinson is a religious person who believes in the inevitability of death and afterlife, she is a non-conformist as she is skeptical and curious about the nature of death. Transcendentalism is the other factor that contributes to Dickinson’s preoccupation with death as indicated in her poems. Dickinson’s preoccupation with death also results from her obsession, which is greatly contributed by the life experiences she has with death including loss of her family, mentors and close friends.
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Long, Ahmad Sunawari, Khaidzir Hj Ismail, Kamarudin Salleh, Saadiah Kumin, Halizah Omar, and Ahamed Sarjoon Razick. "An Analysis of the Post-War Community Relations between Buddhists and Muslims in Sri Lanka: A Muslim’s Perspective." Journal of Politics and Law 9, no. 6 (July 31, 2016): 42. http://dx.doi.org/10.5539/jpl.v9n6p42.
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Sri Lanka is a multi-ethnic, multi-religious country comprising four of the world’s major religions: Buddhism, Hinduism, Islam and Christianity. Buddhists are the predominant ethnic group, constituting 70.19% of the total population, while Muslims make up the second largest minority in the country. There are many records in the history to prove well the cordial relationship between Buddhists and Muslims in Sri Lanka. However, in the past couple of years, particularly during the aftermath of the civil war, tension may be observed in the relationship between these two religious groups. This is due to a campaign undertaken by a several Buddhist nationalist groups whose intensions are to create a division among these respective societies. These groups have been carrying protests against Muslim social, cultural and religious aspects, including issuing Halal certification, slaughtering of cattle, conducting prayer services, etc. Moreover, they have disseminated misinterpretations about Muslims and Islam with derogatory speeches among the Buddhist public, for the purpose of accomplishing above division. Given the above backdrop, this paper attempts to determine the post-war relationship between Muslims and Buddhists in the country, including major interrupting factors, through analyzing Muslims’ point of views. According to the results, there is no remarkable fluctuation in the relationships between Muslims and Buddhists, and Muslims have posited that there are several social, cultural and religious practices them that act as significant barriers to maintaining a better community relationship with Buddhists, such as slaughtering of cattle for meals. Therefore, almost all of the Muslims have been demanding proper guidelines regarding the slaughtering of cattle, the Niqabs (face cover of Muslim women), and other factors related to interrupting a better interaction with the Buddhists for better cordiality, within the context of Sri Lanka.
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Goldstein-Sabbah, S. R. "The Power of Philanthropy." Endowment Studies 4, no. 1-2 (December 21, 2020): 40–65. http://dx.doi.org/10.1163/24685968-04010004.
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Abstract This article explores aspects of Middle Eastern and North African (mena) Jewry in the first half of the twentieth century through their engagement with philanthropy. Specifically, this article demonstrates how many urban Jewish communities in mena adopted and adapted Western European philanthropic structures to fit the needs of their local communities by engaging with multiple public spheres (Jewish, Arab, imperial) that were, at times, in conflict with each other. By highlighting the transnational nature of mena Jewry in the twentieth century, this article demonstrates the importance of philanthropic networks as an articulation of power and social status. Finally, this piece suggests that local Jewish philanthropic initiatives can act as a prism by which we understand power structures within transnational religious networks.
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Nopriyansa, Eko. "ISLAM PERSPEKTIF DAN PERSPEKTIF ISLAM TENTANG PENDETA SYAIFUDIN IBRAHIM (Analisis Pandangan, Asumsi, dan Tantangan Pendeta Syaifuddin Ibrahim Terhadap Umat Muslim)." Jaqfi: Jurnal Aqidah dan Filsafat Islam 5, no. 1 (April 21, 2020): 53–67. http://dx.doi.org/10.15575/jaqfi.v5i1.6646.
Full textAbstract:
The phenomenon of religious people and freedom to choose religion as a belief in life becomes freedom that cannot be bargained. The series of past history reminds religious people that the Presence of Religion is on the most principle principle, in order to be a solution in various aspects of human life, apart from the dark history of Religion which is ridden by the interests of power and vice versa on the power of Religion. Furthermore, the context of the past is a compass of the future of Religion which is burdened by every follower of Religion. The presence of Christianity as a Missionary religion and Islam as a Da'wah religion opened a space for religious social dialogue, because both were involved in Agamanization. Furthermore, the two characteristics possessed by each religion will certainly ignite the enthusiasm of Christian evangelists and preachers on the part of Islam to compete in assuming the truth of the perspective. The presence of this article will open a space for scientific dialogue to the two communities, in exposing the views and assumptions of Reverend Murtadin Saifudin Ibrahim who has an Islamic background and assumes that he is one of the Islamic leaders who then turned to become a Christian priest. Furthermore this article is not an Interference to Saifudin Ibrahim's new beliefs, but this article is to answer Saifudin Ibrahim's assumptions and views on Islam as the largest religion among religious people in Indonesia. In the end, hopefully this article can answer various obscure views and thoughts, and thoughts that intercept the faith in Islam in Indonesia.