Academic literature on the topic 'Social sanctification'
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Journal articles on the topic "Social sanctification"
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Deal, Paul J., and Gina Magyar-Russell. "Sanctification theory: Is nontheistic sanctification nontheistic enough?" Psychology of Religion and Spirituality 10, no. 3 (August 2018): 244–53. http://dx.doi.org/10.1037/rel0000204.
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Siyoung Moon. "Augustine on ‘Inner Ethics’ and ‘Social Sanctification’." Korea Presbyterian Journal of Theology 49, no. 1 (March 2017): 307–29. http://dx.doi.org/10.15757/kpjt.2017.49.1.012.
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Ellison, Christopher G., Andrea K. Henderson, Norval D. Glenn, and Kristine E. Harkrider. "Sanctification, Stress, and Marital Quality." Family Relations 60, no. 4 (September 2, 2011): 404–20. http://dx.doi.org/10.1111/j.1741-3729.2011.00658.x.
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Sieradzan, Jacek. "The Sanctification of Social Relations in Indian Buddhist Tantra." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych, no. 20 (2008): 97–108. http://dx.doi.org/10.15290/idea.2008.20.07.
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Todd, Nathan R., Jaclyn D. Houston, and Charlynn A. Odahl-Ruan. "Preliminary validation of the Sanctification of Social Justice Scale." Psychology of Religion and Spirituality 6, no. 3 (2014): 245–56. http://dx.doi.org/10.1037/a0036348.
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Baker, Elizabeth H., Laura A. Sanchez, Steven L. Nock, and James D. Wright. "Covenant Marriage and the Sanctification of Gendered Marital Roles." Journal of Family Issues 30, no. 2 (August 28, 2008): 147–78. http://dx.doi.org/10.1177/0192513x08324109.
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Gause, Hollis. "Pentecostal Understanding of Sanctification from a Pentecostal Perspective." Journal of Pentecostal Theology 18, no. 1 (2009): 95–110. http://dx.doi.org/10.1163/174552509x442174.
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AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing agent of all the experiences of salvation. The Spirit is especially active in the provision and fulfillment of sanctification, which is presented here as the continuum of 'holiness-unity-love'. He produces the graces of the Holy Spirit – the fruit of the Spirit. He implants the Seed of the new birth which is the word of God. He purifies by the blood of Jesus. He establishes union and communion among believers and with God through His Son Jesus. This is holiness.
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McGoey, Linsey, and Darren Thiel. "Charismatic violence and the sanctification of the super-rich." Economy and Society 47, no. 1 (January 2, 2018): 111–34. http://dx.doi.org/10.1080/03085147.2018.1448543.
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Martin, Daniel D. "Acute Loss and the Social Construction of Blame." Illness, Crisis & Loss 13, no. 2 (April 2005): 149–67. http://dx.doi.org/10.1177/105413730501300206.
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Using interview and observation data from white and African-American parents of murdered children, this article explores a primary social process accompanying acute loss: the social construction of blame. Findings reveal that race and class are primary forces that shape not only the experience of loss, but also attributions of cause, designations of blame, and the construction of post-mortem identities. While poor Black informants encountered avoidance strategies on the part of authorities (e.g., police) when their child was murdered, whites and upper middle-class Blacks received emotional support. This differential treatment by authorities led to either legitimate or disenfranchised grief, both of which were addressed by the strategy of “sanctification,” a form of emotion work.
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Hall, M. Elizabeth Lewis, Kerris L. M. Oates, Tamara L. Anderson, and Michele M. Willingham. "Calling and conflict: The sanctification of work in working mothers." Psychology of Religion and Spirituality 4, no. 1 (2012): 71–83. http://dx.doi.org/10.1037/a0023191.
Full textDissertations / Theses on the topic "Social sanctification"
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Backus, Lisa. "Sanctification of Work: A Potential Moderator of the Relationship between Work Stress and Health." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1363199031.
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Shin, Kyoung Soo. "Calvin's theology of holiness : a study of the close connection between Calvin's doctrine of sanctification and Christian social ethics, and its implications for his view of reform in Geneva." Thesis, University of Aberdeen, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.394435.
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1. The triune God is the primary and divine cause of sanctification and Christian social ethics. Concretely speaking, God the Father is the final and efficient cause, God the Son is the material cause, and God the Holy Spirit is the instrumental cause for sanctification and Christian social ethics. Humankind is not exempted from its duty and responsibility for, but participates in sanctification and Christian social ethics subordinately. So Calvin called humankind the secondary and subordinate cause of sanctification and Christian social ethics. 2. Sanctification is a long process in which a Christian should steadily grow to conform to the perfect image of Christ through his/her lifetime. It is the basic foundation and main principle for the practice of Christian social ethics. Sanctification is accomplished in a believer's personal and lively relationship with the triune God. Sanctification is aided by the instruction of the moral law as the divine law. The law is also the foundation stone, norm, and guide for the realization of Christian social ethics. Especially the third use of the law is important to fulfil sanctification and to practice Christian social ethics alongside of the grace of the triune God. 3. Christian social ethics is the concrete and real application of sanctification according to the divine law in the religious, socio-political, and socio-economical dimensions within the world. The ethics of faith connected with religious life is related to the application of sanctification according to the divine will in the religious dimension. The ethics of politics is conjunct with the application of sanctification according to the divine will in the socio-political dimension. Finally, the ethics of economics is connected with the application of sanctification according to the divine will in the socio-economical dimension. In these three different dimension, man as the subordinate, but material agent of Christian ethics is always in the primary-subordinate relationship with the triune God. Thus, Christian social ethics cannot be understood separately from sanctification, but are properly understood through their reciprocally unifying relation. Through the unifying coherence of sanctification and Christian social ethics, Calvin was finally able to succeed in the Genevan Reformation.
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Kim, Sun Kwon. "L'union avec Christ chez Calvin : être sauvé et vivre en Christ." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00905834.
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Pour défendre la " Réforme" face au catholicisme qui l'accuse de supprimer les" bonnes oeuvres", Calvin, réformateur de la deuxième génération, avait dû poser comme base deux principes fondamentaux : la " certitude du salut " et la " moralité du salut ", autrement dit, la " justification " et la " sanctification ". Pour ce faire, Calvin a reprit la notion de l'union avec Christ comme idée centrale. Concernant le sujet de l'union avec Christ, notre thèse a pour but de résoudre deux problèmes. 1. quelle est la nature de l''union avec Christ chez Calvin ? 2. A présent, le Christ est aux cieux ; il est à la droite de Dieu. Il y a une distance entre Christ et le fidèle. S'il en est ainsi, comment les deux êtres s'unissent ? Quel est le sens de cette union dans cette distance ? La nature de cette union est christologique. Donc, nous avons pu trouver une analogie entre l' " union des deux natures en Christ " et l'" union du chrétien et du Christ ". Nous avons appliqué les deux notions " communicatio idiomatum " " extra calvinisticum " à la notion de l'union entre Christ et nous. D'une part, la" communicatio idiomatum " constitue, à nos yeux, la continuité entre Christ et le fidèle, ouvre la possibilité de l'échange de la personne entre deux êtres, assure la certitude du salut. D'autre part, l' "extracalvinisticum " affirme qu'il y a encore la transcendance divine dans l'union entre le Christ et le croyant. Par l'Esprit Saint en tant que lien, ils s'unissent, mais cette union se rattache à la transcendance divine. Sur ce point, nous pouvons appeler la présence du Christ la " présence absente", ce qui nous rend l'espérance eschatologique. L'union parfaite est eschatologique.
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Rousseau, Pieter Abraham. "Noutetiese berading van persone met piëtistiese mistastings oor lewensheiligheid / Pieter Abraham Rousseau." Thesis, North-West University, 2009. http://hdl.handle.net/10394/4294.
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In the rich diversity of forms of the Christian Church, there are different perspectives on how believers ought to live holy lives and how their sanctification should progress. As such, the piety and sanctification of Christians entail every facet of our lives and the possibility of misunderstanding is ever present, because humans are fallible and at risk to "work" with the Bible in their own fashion.
A wrong understanding of sin inevitably leads to error as regards piety. Pietism or mutations /forms thereof may therefore stifle, rather than promote real piety coram Deo, in the Christian faith community and in conducting our everyday lives. The aim of the study is, therefore, to advance genuine piety with Christian believers. The doctrine of successive works of grace and the style or approach in which proponents of the doctrine treat Scripture, were critically examined in the first section of the basis-theory. A hermeneutical position from the reformed perspective was stated. The sovereignty of God and the acknowledged authority of Scripture are both the centre and periphery of the reformed perspective, and from a grammatical-historical paradigm augmented by historical-cultural information, the construct of sin in the understanding of the first New Testament audience was examined. The juxtaposed construct of piety, as the logical opposite of sin, was correspondingly explored.
The doctrine of so-called successive works of grace was reviewed analytically in the second phase of the basis-theory and the conclusion was stated that this doctrine is a form of pietism. The usage of Scripture and the terminology utilized by pietistic groupings to establish their doctrine was evaluated from a grammatical-historical point of departure.
The aim of the study was to render pastoral assistance to someone who was, or is involved with the successive works of grace variation of pietism. For this reason, the meta-theoretical facet of the study did not focus on an academic study of sources to explain the phenomenon of pietism, but instead believers' experience of the successive works of grace form of pietism was investigated by means of a narrative empirical study. This investigation took place within the margins of the religious experience of three groups of participants in a church that embraces the particular doctrine. The three categories were believers that advocate the doctrine of successive works of grace, believers that abandoned the same and those that disagree with such a doctrine.
From the basis-theory and the interpretation of the empirical results, an uncomplicated hermeneutical counselling strategy was put together with due emphasis on the correct understanding of Scriptural information on the topics of sin and piety/sanctification. The aim of the strategy is to educate believers from a Scriptural position and perspective on the indicative-imperative aspects of reconciliation and sanctification in Christ.
The perfection of what Jesus has done and our reciprocal faith response is stated and conveyed in the strategy. A model consisting of a number of counselling sessions are suggested to guide believers not to adopt the particular belief or, otherwise, to provide a pastoral, remedial support to assist believers in finding liberation from the doctrine of successive works of grace.Thesis (Ph.D. (Pastoral)--North-West University, Potchefstroom Campus, 2010.
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Moore, Travis James. "Article 1- "God will Glorify Your Marriage": Marital Satisfaction and Relational Spirituality in Religious Black Couples Article 2- "A Godly Man": A Qualitative Exploration of the Influence of Religion on Black Masculinity and Fatherhood." BYU ScholarsArchive, 2018. https://scholarsarchive.byu.edu/etd/7445.
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Research suggest that Black couples tend to marry later, with less frequency, have marriages that do not last as long, and are more prone to divorce than other racial categories. However, religion may play an important role to counteract the negative marriage trends among Black heterosexual couples. As a growing subfield of family psychology this study examines the influence of religion on marital sanctification and relational spirituality among 33 Black married couples (N = 66). In-depth qualitative interviews with Black married couples were analyzed to see how religion informed and shaped perceptions of marital sanctification as well as unique relational domains of relational spirituality. Major findings indicate that religious and spiritual beliefs, practices, and communities helped to form a perceptual framework that marriage was holy and sacred. Findings about marital sanctification suggested that religious couples may view their marriage as sacred or holy in four distinct ways: a) God-given; b) God-ordained; c) God-created; and, d) God-inspired. These perceptions of marriage a sacred institution seemed to influence four relational domains of relational spirituality by: a) creating a religiously-inspired goal-oriented perspective for partner or mate selection; b) encouraging a sense of sacred permanence to the relationship; c) fostering a willingness to sacrifice for one's relationship; and, d) evoking a pattern of religious and spiritual relational maintenance within the context of marriage. Marital sanctification was associated with increase in relational spirituality. Likewise, relational spirituality seemed to perpetuate an increase in marital sanctification. Thus, suggesting the potential for positive bi-directionality between marital sanctification and relational spirituality that may foster increased marital satisfaction, quality, and commitment and may also serve as a potential buffer against divorce among Black religious couples. Additional subthemes of marital sanctification and relational spirituality were also discussed as well as limitations of this study and suggestions for future research.Contemporary societal and media portrayals of Black masculinity and fatherhood often give a limited, or potentially negative view of manhood, and/or parenthood among Black males. Black American males are often represented and lauded as sports stars and rappers or marginalized as gangsters and deadbeat dads. The present study seeks to expand the paradigm of Black masculinity and fatherhood and provide a potentially positive, more expansive view of Black males in the success frame of religion and family life. In depth qualitative interview data was analyzed from a subsection of the American Families of Faith Dataset involving 33 religious Black couples (N = 66) from different religious backgrounds (Muslim and Christian) across the United States. Major findings identified two psychological processes that seemed to suggest a religious and family-oriented success frame for defining masculinity and manliness. Participants described undergoing a process of personal spiritual growth and maturity in which individuals left behind the "street life" mentality, in favor of becoming a "Godly man." This process was positively connected with the process of religious or spiritual masculine-identity transformation in which manhood was defined in terms of being relational with God and family, rather than the "bachelor mindset" or "single life" which suggested a relationally isolated view of masculinity. Implications, applications, limitations, and future directions for research were also discussed.
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Smith, Wayne Peter. "An assessment of the social intent in John Wesley's doctrine of sanctification." 1997. http://hdl.handle.net/10500/16074.
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John Wesley was a well educated son of a cleric, who chose to be a theologian and a
minister in the Church of England. His theological distinctive was his insistence on the
possibility of entire sanctification in this lifetime. In response to their position on
sanctification, Wesley and the Methodists sought to save souls and cure the ills in society
because they believed it was divinely mandated. Their love and work for the less
fortunate was a response to their love for God and in obedience to His commandments.
This is the great success of their work. They were able to serve God and their generation
in a balanced yet inseparable way. The result of Wesley's life, direct and indirect, was that
the social and spiritual plight of thousands of individuals and families was improved and
dozens of church groups, missionary societies and benevolent organisations have emergedChristian Spirituality, Church History and Missiology
Th.M. (Church History)
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Yoo, Chang Hyung. "A reformed doctrine of sanctification for the Korean context." Thesis, 2005. http://hdl.handle.net/2263/28617.
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Please read the abstract in the section 00front of this documentThesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
PhD
unrestricted
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"Going on to perfection: The contributions of the Wesleyan theological doctrine of entire sanctification to the value base of American professional social work through the lives and activities of nineteenth century evangelical women reformers." Tulane University, 1991.
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This historical analysis investigates the contributions of John Wesley's doctrine of entire sanctification, with its attendant emphasis on Christian perfection, to the value base of American professional social work. Major questions asked were: how catalytic was this doctrine in the drive for nineteenth-century social reform, especially in reforms headed by women; how specifically did it influence the founding and direction of early social work; what happened to these Wesleyan values as social reform moved from a spiritually-grounded movement into a secularized one; and what lessons are embedded in that history for current practice? Findings confirmed Wesleyan perfectionism's significant impact on social work's ethical foundation through America's Puritan-Enlightenment-Wesleyan synthesis; through the Benevolent Empire it spawned; and through the activities of its female adherents, notably the Methodist Diaconate. Tensions between these Wesleyan ideals and the positivistic utilitarian values that displaced them in social work's drive for professionalization remain todayacase@tulane.edu
Books on the topic "Social sanctification"
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The making of a saint: The life, times, and sanctification of Neophytos the Recluse. Cambridge [England]: Cambridge University Press, 1991.
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Galatariotou, Catia. The Making of a Saint: The Life, Times and Sanctification of Neophytos the Recluse. Cambridge University Press, 2004.
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Sherwood, Yvonne. The Impossibility of Queering the Mother: New Sightings of the Virgin Mother in the ‘Secular’ State. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.003.0037.
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In this part autobiographical essay, I explore the social consequences of the rise of the so-called ‘tender years’ doctrine coinciding with the rise in divorce. I argue that this has led to increased gender apartheid around the figures of M-for-Mother and F-for-Father, and a new sanctification of the figure of the holy mother-and-child. I look at the inverse and complementary relations between M-for-Male and F-for Female and M-for-Mother and F-for-Father, and I argue (counterintuitively) that origins, mothers, and fathers are queerer in ancient myths and the Bible than they are in contemporary semantics and law. I use strange old biblical texts (Solomon’s judgment; the trial of Abraham) to create unheimlich echoes for the so-called secular state and its strange constructions of the family; and I show how the Ten Commandments continue to influence family law.
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Peterson, Janine Larmon. Suspect Saints and Holy Heretics. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501742347.001.0001.
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This book investigates regional saints whose holiness was contested. It scrutinizes the papacy's toleration of unofficial saints' cults and its response when their devotees challenged church authority about a cult's merits or the saint's orthodoxy. As the book demonstrates, communities that venerated saints increasingly clashed with popes and inquisitors determined to erode any local claims of religious authority. Local and unsanctioned saints were spiritual and social fixtures in the towns of northern and central Italy in the thirteenth and fourteenth centuries. In some cases, popes allowed these saints' cults; in others, church officials condemned the saint and/or their followers as heretics. Using a wide range of secular and clerical sources, the book explores who these unofficial saints were, how the phenomenon of disputed sanctity arose, and why communities would be willing to risk punishment by continuing to venerate a local holy man or woman. It argues that the Church increasingly restricted sanctification in the later Middle Ages, which precipitated new debates over who had the authority to recognize sainthood and what evidence should be used to identify holiness and heterodoxy. The case studies presented detail how the political climate of the Italian peninsula allowed Italian communities to use saints' cults as a tool to negotiate religious and political autonomy in opposition to growing papal bureaucratization.
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Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.
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John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.
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Ferraro, Thomas J. Transgression and Redemption in American Fiction. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863052.001.0001.
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This book considers modern American fiction in its own Italianate coloration: the interplay of sex (the red of passion), violence (the black of violence), and sanctity (the gold of redemption). Its purpose is to involve readers in the mythopoetics of American narrative, long-lived and well overdue, in which Marian Catholicism is seen as integral to apprehending the nexus among eros, grace, and sacrifice in U.S. self-making—especially for Protestants! It starts with Hawthorne’s The Scarlet Letter, the primary instigator, as well as with Frederic’s ingenious retelling, The Damnation of Theron Ware, a second persisting prism. Sustained revisionist accounts of five major novels and several stories follow, including Chopin’s The Awakening, James’ The Wings of the Dove, Fitzgerald’s The Great Gatsby, Cather’s The Professor’s House, and Hemingway’s The Sun Also Rises. Each novel is recalled as a melodrama of beset sexuality and revealed as a martyr tale of forbidden love—successive, self-aware courtings of devotional Catholicism that the critical and teaching establishment has found too mysterious and dangerous to recognize, never mind sanction. In counterpoint, the book illuminates each tale in its own terms, which are often surprising yet almost always common-sensical; it identifies the special senses—beauty, courage, and wisdom—that emerge, often in the face of social terror and moral darkness, under Marian-Catholic pedagogy; and it yields an overview of the mainline of the modern American novel in which sexual transgression (including betrayal) and graced redemption (the sanctification of passion, mediated confession, martyring sacrifice) go hand in hand, syncretically.
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Mpedi, Letlhokwa George, ed. Santa Claus: Law, Fourth Industrial Revolution, Decolonisation and Covid-19. African Sun Media, 2020. http://dx.doi.org/10.18820/9781928314837.
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The origins of Santa Claus, or so I am told, is that the young Bishop Nicholas secretly delivered three bags of gold as dowries for three young girls to their indebted father to save them from a life of prostitution. Armed with immortality, a factory of elves and a fleet of reindeer, his has been a lasting legacy, inextricably linked to Christmas. Of course, this Christmas looks a little different. Amidst a global pandemic, shimmying down the chimneys of strangers certainly does not adhere to social distancing guidelines. Some borders remain closed, and in some instances, the quarantine period is far too long. After all, he only has 24 hours to spread cheer across the world. As with the rest of us, Santa Claus is likely to get the remote working treatment. The reindeers this year are likely to be self-driving, reminiscent of an Amazon swarm of technology, and the naughty and nice lists are likely to be based on algorithms derived from social media accounts. In the age of the fourth industrial revolution, it is difficult to imagine that letters suffice anymore. How many posts were verified as real before shared? Enough to get you a drone. Fake news? Here is a lump of coal. Will we see elves in personal protective equipment (PPE) and will Santa Claus, high risk because of age and his likely comorbidities from the copious amount of cookies, have to self-isolate in the North Pole? In fact, will there be any toys at all this year? Surely production has been stalled with the restrictions on imports and exports into the North Pole. Perhaps, there is a view to outsourcing, or perhaps, there is a shift towards local production and supply chains. More importantly, as we have done in many instances in this period, maybe we should pause to reflect on the current structures in place. The sanctification of a figure so clearly dismissive of the Global South and to be critical, quite classist must be called into question. From some of the keenest minds, the contributions in this book make a strong case against this holly jolly man. We traverse important topics such as, is the constitution too lenient with a clear intruder who has conveniently branded himself a Good Samaritan? Allegations of child labour under the guise of elves, blatant animal cruelty, constant surveillance in stark contrast to many democratic ideals and his possible threat to national security come to the fore. Nevertheless, as the song goes, he is aware when you are asleep, and he knows when you are awake. Is feminism a farce to this beloved man – what role does Mrs Claus play and why are there inherent gender norms in his toys? Then is the worry of closed borders and just how accurate his COVID-19 tests are. Of course, this brings his ethics into question. While there is an agreement that transparency, justice and fairness, nonmaleficence, responsibility, and privacy are the core ethical principles, the meaning of these principles differs, particularly across countries and cultures. Why are we subject to Santa Claus’ notions of good and evil when he is so far removed from our context? As Richard Thaler and Cass Sunstein would tell you, this is fundamentally a nudge from Santa Claus for children to fit into his ideals. A nudge, coined by Thaler, is a choice that predictably changes people’s behaviour without forbidding any options or substantially changing their economic incentives. Even with pinched cheeks and an air of holiday cheer, Santa Claus has to come under scrutiny. In the process of decolonising knowledge and looking at various epistemologies, does Santa still make the cut?
Book chapters on the topic "Social sanctification"
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Zahl, Simeon. "Desires of the Spirit." In The Holy Spirit and Christian Experience, 183–231. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198827788.003.0006.
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This chapter examines the work of the Holy Spirit in the transformation and sanctification of Christians. It argues that accounts of sanctification that build upon the idea of an instantaneous implantation of new moral powers in the Christian upon receipt of the Spirit have significant problems. It then turns to Augustine’s theology of delight and desire to provide an alternative theology of sanctification that is experientially and affectively more persuasive. The second half of the chapter shows that this “affective Augustinian” approach has a number of further advantages. It can account for the fact that sanctifying experience of the Spirit exhibits variability and that human beings are often a mystery to themselves; it can affirm a qualified role for practice and habituation in Christian sanctification without overestimating the transformative power of Christian practice; and it directs attention to the social as well as materially and culturally embedded dimensions of sanctification. The chapter concludes by arguing that an “affective Augustinian” vision of Christian transformation can also account effectively and compassionately for the persistence of sin in Christians.
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"Sanctification of Health Care Interventions as a Coping Method." In Research in the Social Scientific Study of Religion, Volume 27, 1–23. BRILL, 2016. http://dx.doi.org/10.1163/9789004322035_002.
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McCall, Thomas H., and Keith D. Stanglin. "Holiness and Hope." In After Arminius, 185–234. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190874193.003.0005.
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In Chapter 5, we note the varied reception among nineteenth-century Methodists of contemporary revisionist Christologies in relation to classical and creedal approaches. Distinctly Wesleyan understandings of salvation are then described, and the intra-Methodist disagreements and squabbles over the doctrine of sanctification are catalogued. The chapter concludes with a sketch of Wesleyan ecclesiology—including the church’s ethical witness in concrete acts of mercy and social reform—and eschatology.
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"Sanctification of Learning and Religious Openness: Contrasts across Religious Fundamentalist and Biblical Foundationalist Ideological Surrounds." In Research in the Social Scientific Study of Religion, Volume 29, 352–76. BRILL, 2018. http://dx.doi.org/10.1163/9789004382640_018.
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Davis, Adam J. "Medieval Understandings of Charity." In The Medieval Economy of Salvation, 33–78. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501742101.003.0002.
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This chapter discusses religious and moral ideas about charity, sanctity, and salvation, largely emanating from the University of Paris during the thirteenth century. Medieval representations of charity tended to focus on the almsgiver, not the recipient of charity. Much of the discussion about charity built on a long tradition of associating charity and the works of mercy with penance for sin. Thirteenth-century developments in confessional practices and a growing preoccupation with Purgatory as a real and terrifying place heightened the significance of the works of mercy. Moreover, confessional manuals and treatises on the virtues and vices identified charity as the virtue that most closely corresponded to the vice of avarice; in the increasingly commercial, profit-oriented economy of thirteenth-century Europe, charity therefore had additional social and religious appeal. The growing veneration for charitable work, for example, is reflected in “the sanctification of charity” during the late twelfth and thirteenth centuries, as sanctity increasingly became tied to the practice of charity. Indeed, popular representations of the saints canonized during this period depicted their extraordinary willingness to make personal sacrifices, debasing themselves and suffering in an effort to alleviate the suffering of others. Hagiographical accounts exalted these charitable saints' selfless service as holy and Christ-like and served as a role model for others to follow.
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Sarkar, Bihani. "The Regional Cults of Goddesses Merged with Durgā." In Heroic Shāktism. British Academy, 2017. http://dx.doi.org/10.5871/bacad/9780197266106.003.0006.
Full textAbstract:
This chapter shows how the cult transformed against the backdrop of upcoming lineages, such as the early Rajputs, into a symbol of particularity by absorbing other similar deities important to specific lineages. Chapter 5 encapsulates the 6th and 12th centuries, when the political map of India represented a heterogeneous order of entrepreneurial lineages. It untangles the distinctively coloured threads of smaller local figures enmeshed with Durgā in her symbolic form of this cohesive social backdrop. It presents as case studies the stories of six locally popular goddesses who were synthesized with Durgā—Bhīmā, Nana, Kaṇṭeśvarī of the Caulukyas, Māneśvarī of the Mallas, Āśāpurī of the Cāhamānas and Danteśvarī of the Nāgas and Kākatiyas of the Bastar Raj. These aid us in evaluating the intricacies of individual goddess-cults and their continuity through dynastic shifts up to the 12th century. It also recounts other tales of clan-goddesses, in which heroic Śāktism is seen as the theology sanctifying a king, assessing the tropes and motifs whereby this sanctification and its concomitant concepts of power are evoked. First it locates a period and a locus when and where Brahmanical discourse, silent on local goddesses, began to contain such deities and the heterogeneous practices many represented, and assess accordingly the genealogical part of the Sahyādrikhaṇḍa, a Purāṇic work, as an example of this containment. Next, I study the legend of Kāmateśvarī, a story that was employed by the princely state of Cooch-Behar in explaining the divine right of its rulers, assessing this in parallel with Rajput ideologies and narratives, where similar narrative structures and figurative devices centring on the goddess and the king are employed.
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Balachandran, Jyoti Gulati. "From Inscriptions to Texts." In Narrative Pasts, 35–62. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190123994.003.0002.
Full textAbstract:
This chapter notes the value of the inscriptional record in revealing a comprehensive picture of Muslim settlements in pre-fifteenth century Gujarat, and in suggesting the importance of Sufis and other learned men among those settlements. However, the dominant inscriptional mode of historical recording in pre-fifteenth century Gujarat reflects the variegated ecologies within which Muslim communities developed with distinct historical and societal experiences. The narrative process of capturing the history of the region, and of the Muslim community within it, began in the fifteenth century at the conjuncture of two processes: the formation of a new state under the Gujarat Sultans and the sanctification of the sultanate territory by Sufi preceptors, particularly Aḥmad Khattū (d. 1445). These two developments, underpinned not so much by any ruptures at the turn of the fifteenth century than the confluence of long-term historical processes, together shaped the textual articulations of the history of the Muslim community in Gujarat.