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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.
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Volling, Brenda L., Annette Mahoney, and Amy J. Rauer. "Sanctification of parenting, moral socialization, and young children's conscience development." Psychology of Religion and Spirituality 1, no. 1 (2009): 53–68. http://dx.doi.org/10.1037/a0014958.
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Gazit, Orit. "The sociology of the limit: Reformulating the question of migration through Van Gennep." Journal of Classical Sociology 18, no. 4 (November 2018): 266–82. http://dx.doi.org/10.1177/1468795x18789007.
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This article situates Van Gennep’s Rites de passage in the contemporary field of migration studies, arguing that his second and third chapters allow us to reformulate how we conceptualize contemporary migratory encounters. Rather than reading Van Gennep’s classical text through the prevalent Turnerian lens of “liminality” in migration, I reread it as offering a conceptualization of migration as deriving from society’s establishment on a delimited piece of earth, constituting itself against and in relation to its own limits. Society’s limit then becomes the center of social inquiry, while the strangers at the gate are seen as an integral part of these fundamental relations between a social grouping and the delimited space it occupies. The article further suggests that Van Gennep’s sociology of the limit offers the field of migration studies three practical analytical contributions: (a) its notion of the multiplicity of limits and sublimits emerging throughout the migratory encounter; (b) its emphasis on the sanctification of the limit, which opens up the possibility of analyzing the relations between migration and emotions; and (c) its pointing to the potential cycle of dread elicited by this sanctification—a notion highly relevant to analyzing contemporary migratory encounters.
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Mescher, Marcus. "Reclaiming Grace in Catholic Social Thought." Praxis: An Interdisciplinary Journal of Faith and Justice 1, no. 2 (2018): 123–41. http://dx.doi.org/10.5840/praxis20181213.
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Grace is hardly mentioned in the canon of Catholic social teaching. When grace is invoked, it is typically discussed as a gift for personal sanctification, but not a relationship empowering human and divine cooperation for social and ecological responsibility. This essay examines the limited treatment of grace in Catholic social teaching outside of Familiaris consortio and Amoris laetitia before proposing that the traditional emphasis on grace at work in family life can be a model for more intentionally partnering with grace beyond family life. Reclaiming grace as a relationship for cooperation provides a framework for practicing the principles of Catholic social teaching in order to effect change in family life, in local faith communities, and through Catholic NGOs that forge international connections. Grace thus inspires a template for moral formation from the ground up that emphasizes shared practices for participating in “social grace” (in contrast to “social sin”) for integral flourishing as envisioned in Catholic social teaching.
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Burnett, Myra N. "Suffering and sanctification: The religious context of Battered Women's Syndrome." Pastoral Psychology 44, no. 3 (January 1996): 145–49. http://dx.doi.org/10.1007/bf02251400.
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DeMaris, Alfred, Annette Mahoney, and Kenneth I. Pargament. "Sanctification of Marriage and General Religiousness as Buffers of the Effects of Marital Inequity." Journal of Family Issues 31, no. 10 (March 16, 2010): 1255–78. http://dx.doi.org/10.1177/0192513x10363888.
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Leonhardt, Nathan D., Dean M. Busby, and Brian J. Willoughby. "Sex guilt or sanctification? The indirect role of religiosity on sexual satisfaction." Psychology of Religion and Spirituality 12, no. 2 (May 2020): 213–22. http://dx.doi.org/10.1037/rel0000245.
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Barry, Norman. "The Social Market Economy." Social Philosophy and Policy 10, no. 2 (1993): 1–25. http://dx.doi.org/10.1017/s0265052500004118.
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The collapse of Communism in the regimes in Eastern Europe and the former Soviet Union has brought forth a plethora of alternative political and economic models for the reorganization of those societies. The vacuum that has been left could be regarded as an ideal laboratory for the testing of competing theories, and the temptations to experiment with the more benign forms of constructivist rationalism are likely to prove irresistible. If liberal capitalism is to be successfully created, it will clearly not have the same biography as it has had in the Western European and Anglo-American countries, where its emergence was the result of slow evolution: often its appearance and survival were due to a quite fortuitous combination of circumstances. In those countries it was not the result of any deliberate democratic choice but the outcome of a happy confluence of traditional rules and customary practices, and the participants in them had little idea of the form of the system that they were creating. Indeed, ideological sanctification was almost an afterthought, and democratic approval was belated and in most cases not enthusiastic. Britain was a liberal capitalist society, and possessed the necessary body of private law, some time before the franchise was significantly democratized (which did not occur until 1867). It is, of course, recent theoretical and empirical research which has revealed that the political choice mechanisms that developed haphazardly after the success of the market are a potential threat to it.
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Nelson, Justin J., and Jeremy E. Uecker. "Are Religious Parents More Satisfied Parents? Individual- and Couple-Level Religious Correlates of Parenting Satisfaction." Journal of Family Issues 39, no. 7 (September 7, 2017): 1770–96. http://dx.doi.org/10.1177/0192513x17728983.
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Using data from the 2014 Baylor Religion Survey, we examine the relationship between various aspects of religion and parenting satisfaction. Results confirm prior research findings that personal religiosity is positively associated with parenting satisfaction. We also find that religious heterogamy among couples is associated with lower odds of being a satisfied parent. Furthermore, parents who view their parenting as holy or sacred have much higher odds of reporting being satisfied as parents, and the observed relationships between religiosity and parenting satisfaction at both the individual and couple levels are no longer statistically significant in models controlling for parenting sanctification. The religiously unaffiliated have higher odds than evangelical Protestants of having high parenting satisfaction, suggesting the possible presence of parenting pressures within religious communities with a strong emphasis on family life.
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Rosadisastra, Andi. "Integrasi Ilmu Sosial dengan Teks Agama dalam Perspektif Tafsir al-Qur’an." MUTAWATIR 4, no. 1 (September 10, 2015): 87. http://dx.doi.org/10.15642/mutawatir.2014.4.1.87-116.
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To reconnect the Islamic religious sciences with science world needed a multi-disciplinary group involving Islamic scholars want any worldly Muslim scholars. Koran can be a source of inspiration or a source of known science knowledge without having to be stuck on a wall of separation between the proclamation creator of the science of Islamic and non-Islamic. Interpretation is not just an attempt to read the text, but it should be a transformation efforts and solutions to social problems of life. It required a tool, namely the nature of philosophy or theory and social sciences related to the study of interpretation in question. Then the development of the concept of “methodology sanctification Islam” is an attractive offer for the efforts to realize the interpretation of verses epistemology social, or can also be referred to as “Integrative Epistemology Social Interpretation” (IESI). IESI can be used as a tool for social interpretation of the verses and it is a further development of integrative interpretation
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Henderson, Andrea K., Christopher G. Ellison, and Norval D. Glenn. "Religion and Relationship Quality Among Cohabiting and Dating Couples." Journal of Family Issues 39, no. 7 (October 6, 2017): 1904–32. http://dx.doi.org/10.1177/0192513x17728982.
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Despite research on religion and marriage, little is known about the role of religion in the relationships of nonmarried couples. This study addresses two questions: (a) Do various dimensions of religious involvement—shared religious beliefs, affiliation and attendance, and theistic sanctification—influence the relationship satisfaction and marital expectations of dating and cohabiting individuals? (b) Is the association mediated by positive and negative relationship behaviors by the respondent and/or partner? We investigate these questions using the National Survey of Religion and Family Life, a nationwide sample of working-age adults, aged 18 to 59 years ( n = 468) with oversamples of African Americans and Latinos. Various dimensions of religious involvement are positively associated with the relationship satisfaction and expectations to marry among nonmarried individuals. Positive and negative relationship behaviors slightly diminish the link between religion and (a) relationship satisfaction and (b) expectations of marriage. Several implications and promising directions for future research are discussed.
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Grossoehme, Daniel H., Sian Cotton, and Gary McPhail. "Use and Sanctification of Complementary and Alternative Medicine by Parents of Children with Cystic Fibrosis." Journal of Health Care Chaplaincy 19, no. 1 (January 2013): 22–32. http://dx.doi.org/10.1080/08854726.2013.761007.
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Linggih, Nyoman. "Sasolahan Sanghyang Oncesrawa At Penataran Sasih Temple, Desa Pakraman Pejeng Tampaksiring District, Gianyar Regency." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 191. http://dx.doi.org/10.25078/ijhsrs.v3i2.892.
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<p>The Sanghyang Oncesrawa dance is not just a mere spectacle dance, this dance is in a state of unconsciousness, dancing on a burning fire and even though there are no signs of burning the body parts of the dancers. This dance is not a show or show off strength. The Sanghyang Oncesrawa dance is motivated by the loss of a beloved horse, the king of Bali, namely Sri Gajah Waktera with the title Sri Asta Sura Ratna Bumi Banten, a white hairy horse with a very powerful black tail named kuda oncesrawa. King Bedahulu's favorite horses disappeared and never came again. To commemorate the horse named Oncesrawa, the Sanghyang Oncesrawa Dance was performed in the Sasih Penataran Temple. This dance is classified as the art of sacred dance and when dancing mattress, moves agile (dangkrik-dingkrik = Balinese language) like horse movements. The research was conducted to multiply, raise, explore, socialize, religious dances, especially the Sanghyang Oncesrawa Dance, which so far still many people do not understand correctly. Qualitative research was carried out in the Sasih Penataran Temple through a cultural approach with data sources from figures, dance artists, <em>pemangku, serati</em>, library and photos. The results of the research analysis showed that the Sanghyang Oncersrawa dance is a sacred dance that is only danced on <em>piodalan</em> / large ceremonies (Ngusaba Nyatur), dances on coals in a trance state, bringing <em>pratima / arca / pralingga</em> of Sanghyang Oncesrawa, dances in a row while kicking a burning fire. The Sanghyang Oncesrawa dance has a function, namely; religious, sanctification, social and aesthetic. Sanghyang Oncesrawa dance has religious, sanctification, social, and aesthetic meaning.</p>
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Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885–1917." Religion and American Culture: A Journal of Interpretation 17, no. 1 (2007): 95–126. http://dx.doi.org/10.1525/rac.2007.17.1.95.
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AbstractThis article seeks to draw attention to an often overlooked aspect of the social gospel. Rather than explaining social gospelers as theological liberals who took an interest in social problems, as many historians have done, this essay argues that they were possessed of a unique theology, one which welded evangelical ideas of conversion and experiential Christianity with liberal postmillennial hopes. Their devotion to combating social ills should be understood, therefore, not solely as a secular commitment to social justice or a nebulous allegiance to Christian charity but also as a theological obligation tied to evangelical conversion and a repudiation of social sin, a crime as offensive to God as murder or theft. The social gospelers modeled the ideal Christian society upon that of the biblical patriarchs, one in which no distinction between the secular and sacred existed and sanctification guided the Christian's actions in the economy as well as in personal morality. That society, that postmillennial Zion, would come again when all humanity experienced a spiritual conversion and were truly born again as Christians—a transformation not limited to individual salvation but which brought with it a new understanding of the nature of Christian life.
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Widok, Norbert, and Wacław Grzybowski. "Christian Family as Domestic Church in the Writings of St. John Chrysostom." Studia Ceranea 3 (December 30, 2013): 167–75. http://dx.doi.org/10.18778/2084-140x.03.12.
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John Chrysostom, the most famous preacher of the Eastern Empire, exerted an important influence on the formation of family. In his homilies he instructed fathers and mothers about their pedagogical tasks, and spoke of religious upbringing of children, which was directly linked with the well being of Christian family. Commenting on St. Paul’s letters, he started propagating the idea of “domestic church,” since it performs the role of a place where sanctification of human being occurs. The father of the family performs in such situation the tasks of a bishop, i.e. a guide in religious life. He should take care of the reading of the Holy Scriptures, the practice of prayer and catechetical teaching, which lead to proper level of faith and Christian morality. According to Chrysostom, systematic introduction of these religious practices in the family contributes to increase in piety among members, as well as social responsibility. The well formed family offers proper foundation for the transmission of religious tradition and significant link in social relations.
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Hatiboğlu, Burcu, Özge Sanem Özateş Gelmez, and Çağıl Öngen. "Value conflict resolution strategies of social work students in Turkey." Journal of Social Work 19, no. 1 (February 28, 2018): 142–61. http://dx.doi.org/10.1177/1468017318757174.
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Summary The aim of this study is to examine various strategies of social work students for resolving conflicts between their personal and professional values in the atmosphere of rising conservatism in neoliberal Turkey. Grounded theory was chosen to reflect the feelings and thoughts of 34 students attending a creative drama-based group on critical value education designed by the researchers. Purposeful sampling was employed to identify the participants. Notes and memos, reflective diaries, in-group discussions and a semi-structured focus-group discussion were used to collect data. The data on the conflict resolving strategies of the students are discussed in detail within anti-oppressive perspective in social work practice, theory and education in a neoliberal and neoconservative Turkish context. Findings The study reveals three main categories of conflict resolution strategies: (1) “Suppression”: An uncomfortable way to neutralize personal values, (2) Stretching boundaries via “sanctification”, and (3) “Fatalism” and pussyfooting around the status-quo. Uncomfortable feelings and fears are the basic triggers of these strategies when personal and professional values are in conflict. Applications The study gives us insight about the necessity to be more emotionally reflective and powerful practitioners while challenging the uncomfortable feelings and fear triggered when personal and professional values are in conflict. We argue that we need to adopt anti-oppressive perspective in professional practice, theory and education to overcome conflicts between personal and professional values in a neoliberal context.
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Grossoehme, Daniel H., Rhonda VanDyke, and Michael Seid. "Spirituality's Role in Chronic Disease Self-Management: Sanctification of the Body in Families Dealing With Cystic Fibrosis." Journal of Health Care Chaplaincy 15, no. 2 (August 29, 2008): 149–58. http://dx.doi.org/10.1080/08854720903163312.
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Augustine, Daniela. "Pentecost Communal Economics and the Household of God." Journal of Pentecostal Theology 19, no. 2 (2010): 219–42. http://dx.doi.org/10.1163/174552510x526241.
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AbstractModern economic history has been dominated by the neo-classical economic model which has produced contemporary 'market society' with its all permeating commodifying logic. Contrary to the traditional capitalist priority of economic self-interest, Christian spirituality of social transformation upholds the necessity of covenantal civil society that prioritizes the wellbeing of the other as an indispensable part of a just global future.In view of that, the present work offers an exploration of the theological foundations of the Pentecost model of communal ecological economics and its underlying spirituality as following the pattern of God's generous redemptive self-sharing with humanity and the rest of creation. It further examines the relationship between Pentecost, sanctification and moral economic responsibility, and explores the function of the Eucharist in the faith community as a pedagogy of disciplining desires and teaching reverent consumption.
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Bartkowski, John P., Xiaohe Xu, and Stephen Bartkowski. "Mixed Blessing: The Beneficial and Detrimental Effects of Religion on Child Development among Third-Graders." Religions 10, no. 1 (January 9, 2019): 37. http://dx.doi.org/10.3390/rel10010037.
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Previous research has linked parental religiosity to a number of positive developmental characteristics in young children. This study introduces the concept of selective sanctification as a refinement to existing theory and, in doing so, adds to a small but growing body of longitudinal research on this topic. We explore how parents’ religious attendance (for fathers, mothers, and couples) and the household religious environment (parent–child religious discussions, spousal conflicts over religion) influence child development among third-graders. Analyses of longitudinal data from the Early Childhood Longitudinal Study (ECLS)-Kindergarten Cohort reveal a mix of salutary (beneficial) and adverse (detrimental) developmental outcomes based on teachers’ ratings and standardized test performance scores. Third-graders’ psychological adjustment and social competence are enhanced by various religious factors, but students’ performance on reading, math, and science tests is hampered by several forms of parental religiosity. We discuss the implications of these findings and suggest several avenues for future research.
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Stoecklin, Daniel. "The Transactional Horizons of Greta Thunberg." Societies 11, no. 2 (April 20, 2021): 36. http://dx.doi.org/10.3390/soc11020036.
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The paper aims at developing new understandings of agency, or capacity to make a difference, which is a central issue in childhood studies. Sixteen speeches delivered by climate activist Greta Thunberg between 2018 and 2019 are analyzed. The findings reveal 5 core reflexive operations (objectification, personification, sanctification, unification and diversification) underpinning the speeches. This is conducive to the hypothesis that Greta’s audience and the replications of demonstrations for climate justice are bound to 5 transactional horizons (activities, relations, values, images of self and motivations) identified as the symbolic landscapes channeling the social interactions in climate activism. Transactional horizons form a structure of intelligible categories linked to sensatory experience. These vectors of agency twist perceptual consciousness into a hierarchized reflective consciousness. The dominant perspective of agency within structure is challenged by this emerging paradigm of agency through structure, whereby the two terms are seen as fluid and sedimented states. Future directions are identified for interdisciplinary research, contributing to heightened awareness of recursive processes that may impact climate policies.
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Barton, Stephen C. "Sanctification and Oneness in 1 Corinthians with Implications for the Case of ‘Mixed Marriages’ (1 Corinthians 7.12–16)." New Testament Studies 63, no. 1 (December 14, 2016): 38–55. http://dx.doi.org/10.1017/s0028688516000266.
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This essay is a social-scientific study of Paul's deployment of holiness language in 1 Corinthians. Specifically, an interpretation of holiness is offered to explain Paul's argument in 1 Cor 7.12–16 in favour of non-separation in the case of a believer married to a non-believer. For Paul, holiness involves participation in the oneness of God interpreted christologically. This participation is embodied in the holiness-as-oneness of the church. In relations between believers and unbelievers, purity rules to do with sex and marriage carry a significant symbolic burden. In some cases, clear lines of demarcation are drawn. Other cases constitute grey areas; and the suggestion here is that ‘mixed marriages’ are one such. For Paul, holiness is a matter of neither genealogical nor cultic purity. Rather, it has a boundary-transcending quality. In the case of a mixed marriage, the unbelieving partner, together with the children, is sanctified by remaining in oneness with the believing partner. Paul's concern for the oneness of the church spills over into a concern for the oneness of the household.
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Bildtgard, Torbjorn, and Peter Öberg. "THE TRANSFORMATION OF LATE-LIFE SINGLEHOOD: EMERGENCE OF THE SOCIETY OF DIVORCEES." Innovation in Aging 3, Supplement_1 (November 2019): S618. http://dx.doi.org/10.1093/geroni/igz038.2302.
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Abstract More than four decades ago Lopata coined the concept “society of widows” to describe the gendered reality of late life singlehood, where widowed women were excluded from coupled social life and had to depend on other widows for social integration. We have coined the concept “society of divorcees” to describe the changing reality of late life singlehood. Swedish, American and EU census data and a national survey to Swedes 60-90 years old (n=1225; response rate 42%). Results show that more people enter later life as divorcees or become divorced at a high age. Among Swedes 60+ divorcees outnumber widowed people, and the incidence of late life divorce has more than doubled since the millennium in what has been called the grey divorce revolution. Many other Western countries follow the same demographic trend, posing important questions about late life singlehood. Based on two Swedish studies we will show that the structure of the late life single community is becoming less gender skewed as a consequence of the emerging society of divorcees, and that in this society relationship careers are increasingly complex, attitudes to repartnering increasingly liberal and partner sanctification seldom an issue. We conclude by discussing the consequences of the emerging society of divorcees for late life support structures.
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Manetsch, Scott M. "Pastoral Care East of Eden: The Consistory of Geneva, 1568–82." Church History 75, no. 2 (June 2006): 274–313. http://dx.doi.org/10.1017/s0009640700111321.
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Reformed churches in early modern Europe gave special prominence to moral discipline and created institutions to oversee public behavior and promote personal sanctification. These moral tribunals—known variously as consistories, kirk sessions, presbyteries, or Kirchenrat—have been of particular interest to social historians, who have found in disciplinary records a rich deposit for understanding popular belief and daily life in the age of Reformations. Today a veritable “cottage industry” (to use Judith Pollman's apt phrase) of specialized studies exists exploring the form and function of reformed discipline throughout sixteenth-century Europe, from Emden to the French Midi, from the Scottish lowlands to Transylvania. Accordingly, perceptions of these disciplinary institutions have changed significantly. Whereas consistories were once often portrayed as repressive agents of social control concerned primarily with punishing misbehavior and promoting a kind of puritan moral austerity, recent scholarship has shown that these disciplinary institutions played an important role in defining confessional boundaries and preserving the sacral unity (and witness) of the eucharistic community. The importance of Calvinist social discipline in the process of confessionalization and state-formation in early modern Europe is now widely acknowledged. At the same time, specialists have gained new awareness of the penitential and pastoral dimensions of reformed discipline. Consistories concerned themselves not simply with supervising and controlling public behavior and belief, but also with educating the unlearned, defending the weak, and mediating interpersonal conflicts. As Robert Kingdon recently commented regarding John Calvin's consistory in Geneva, “Discipline to these early Genevans meant more than social control. It also meant social help.”
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Harris, Steven J. "Transposing the Merton Thesis: Apostolic Spirituality and the Establishment of the Jesuit Scientific Tradition." Science in Context 3, no. 1 (1989): 29–65. http://dx.doi.org/10.1017/s0269889700000715.
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The ArgumentDespite more than fifty years of debate on the Merton thesis, there have been few attempts to substantiate Merton's argument through empirically based comparative studies. This study of the Jesuit scientific tradition is intended to serve as a test of some of Merton's central claims.Jesuit science is remarkable for its scope and longevity, and is distinguished by its markedly empirical and utilitarian orientation. In this paper I examine the ideological structure of the Society of Jesus and find at its core an “apostolic spirituality” that explains the legitimation of these forms of science within the Society. The values of apostolic spirituality (diligence, practicality, learning, etc.) strongly encouraged an activist mentality among Jesuits, which in turn led to the formation of apostolates in education, at court, and in the overseas missions. The values associated with apostolic spirituality led to the initial acceptance of active-empirical sciences within the Society, which became established as traditions because they were useful in fulfilling the goals of the Society's apostolates.This study, by providing a qualified confirmation of Merton's central claims, suggests the importance of a supra-confessional sanctification of labor and learning in the growth of active-empirical sciences.
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Eshete, Tibebe. "Persecution and Social Resilience: The Case of the Ethiopian Pentecostals." Mission Studies 34, no. 3 (October 9, 2017): 309–26. http://dx.doi.org/10.1163/15733831-12341521.
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Abstract Persecution has long constituted part of the spiritual repertoire of evangelical Christians in Ethiopia. Ever since its introduction by Western missionaries, the new Christian faith has provided an alternative model to the one that pre-existed it in the form of the Ethiopian Orthodox Church (eoc). The new dimension of Christianity that is anchored in the doctrine of personal salvation and sanctification provided a somewhat different template of what it means to be a Christian by choice rather than belonging to a preset culture. This was antithetical to the conventional mode of culturally and historically situated Christianity, which strongly lays emphasis on adherence to certain prescribed rituals like fasting, the observances of saintly days, and devotions to saints. Its introduction by foreigners is often contrasted with an indigenous faith tradition which is considered to have a long history dating back to the apostolic times. The tendency of evangelical Christians to disassociate themselves from the local culture, as emblematic of holiness and separation from the world, viewed from the other optic, lent it the label mete, literally “imported” or “of foreign extraction”. The state support the established church had garnered for a long time, plus its massive influences, also accorded the eoc a privileged position to exercise a dominant role in the social, political, and cultural life of the country. This article explores the theme of persecution of Evangelical Christians in light of the above framework. It crucially examines the persecution of Pentecostals prior to the Ethiopian Revolution of 1974 and afterwards. Two reasons justify my choice. First, it lends the article a clear focus and secondly, Pentecostalism has been one of the potent vehicles for the expansion of evangelical Christianity in Ethiopia. I argue that the pre-revolutionary persecution stems from the fact that the Pentecostals presented some kind of spiritual shock waves to the familiar terrains of Christianity and that the main reason for their persecutions during the revolution was the fact that they countered hegemonic narratives that presented themselves in the form of Marxism, which became the doctrine of the state under the banner of “scientific socialism.”
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Marcus, Ivan G. "Une communauté pieuse et le doute: mourir pour la Sanctification du Nom (Qiddouch ha-Chem) en Achkenaz (Europe du Nord) et l'histoire de rabbi Amnon de Mayence." Annales. Histoire, Sciences Sociales 49, no. 5 (October 1994): 1031–47. http://dx.doi.org/10.3406/ahess.1994.279310.
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Les communautés et les cultures juives du Moyen Age peuvent être divisées en deux grands groupes culturels : séfarades et achkénazes. Les premiers désignent les juifs qui vivaient sous domination musulmane depuis la conquête arabe au début du VIIe siècle jusqu'à la fin du Moyen Age, en Afrique du Nord et dans l'Empire ottoman. Sur un plan linguistique, Sefarad désigne l'Espagne, mais l'adjectif séfarade a fini par inclure toutes les communautés juives vivant sur des terres musulmanes, en particulier autour de la Méditerranée. En revanche, Achkenaz désignait, à l'origine, les juifs installés en Rhénanie à la fin du Xe siècle, mais il a fini par englober toutes les communautés juives de l'Empire germanique, la France, l'Angleterre, ainsi que toute l'Europe de l'Est.
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Dwi Mardawa, I. Made, I. Ketut Sudarsana, and I. Gusti Ngurah Agung Wijaya Mahardika. "Penggunaan Banten Daun Di Pura Dadia Alangkajeng Di Kelurahan Lelateng Kabupaten Jembrana (Kajian Nilai Pendidikan Agama Hindu)." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 47. http://dx.doi.org/10.25078/jpah.v2i1.447.
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<p><em>The phenomenon of religiousness in Bali shows the existence of various uniqueness and uniqueness itself. One form of uniqueness can be found on the use of leaf banten in Pura Dadia Alangkajeng, Apparently, this is related to the myth and role of leaf banten for klen Alangkajeng. This particularity is interesting to be studied more deeply so that the overall function and value in it becomes more clear.</em><em> </em><em>Problems raised in this study are: (1) Why is leaf banten used as a means of ceremony in Pura Dadia Alangkajeng ?; (2) What is the function of leaf banten in Pura Dadia Alangkajeng ?; (3) What is the value of Hindu religion education contained in the use of leaf banten in Pura Dadia Alangkajeng?</em><em> </em><em>This research is categorized into qualitative research using religious theory; the theory of structural functionalism; and constructivism theory. Qualitative data in this research is obtained by data collection method, consist of observation, interview, and document study which is processed by data analysis method with three stages: data reduction, data presentation and conclusion drawing.</em></p><p><em>The leaf banten function for Alangkajeng clan is 1) the magical religious function of expressing the religious system (carrying out religious activities) and the conception of belief in God with all his manifestations; 2) social function, to strengthen the solidarity of family members of Dadia Alangkajeng; intensify the solidarity of family members; and show family identity; and 3) the function of education, to guide the Alangkajeng clan to behave in accordance with the conception of Tri Kaya Parisudha.</em></p><p><em>The values of Hindu religious education in the use of leaf banten in Pura Dadia Alangkajeng help clan members in the process of self evolution to a more perfect, noble, and happy stage. These values are (1) the value of tattwe education, ie belief in the omnipotence of God (Bhattara Shiva) as the ultimate reality; (2) the value of ethical education that leads to the purification of mind (manacika parisuddha); sanctification of words (wacika parisuddha); and the sanctification of deeds (kayika parisuddha) and (3) the value of education of the event, marked by the presence of kuna drsta which underlies the execution of yadnya ceremony by using leaf banten; as well as piodalan ceremony in Pura Dadia conducted according to the time calculation in wariga system.</em></p>
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Chmielewska, Lucyna. "The economic ethics of Calvinism. The reconciliation of piety and wealth." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 77–89. http://dx.doi.org/10.18778/1899-2226.20.7.06.
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The doctrine of predestination in the Lutheran and Calvinist theology, along with the assumption of a radical separation of nature and grace as well as the material and spiritual realm, had a significant impact on social life. The salvation of the soul, the soteriological dimension of human destiny, remained dependent on the grace of God (predestination), undeserved and unfathomable. The earthly reality, the institution of the Church and good works could in no way contribute to the salvation of the soul. Martin Luther, especially at the initial stage of his reformation activities, focused on private spirituality, considering the earthly dimension of reality to be the domain of the secular power. John Calvin and his successors justified in their teachings a different attitude manifested in the interest in the earthly world based on religious ethics. The doctrine of predestination, therefore, did not result in, as one would expect, quietism but in activism. The Calvinists believed that predestination was not manifested in single good deeds but in a certain methodology of systematised life based on religious ethics. Religiousness was supposed to be expressed through activity in the world and was meant to show the glory of its Creator. Work, thrift and honesty were supposed to lead to the rebirth, i.e. “sanctification” of the world, and were the essence of what Max Weber called the spirit of capitalism. Calvinism led to changes in the approach to such economic issues as money lending at interest, work or enrichment.
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Karim, Somayeh, Parnaz Goodarzparvari, Mohammad Aref, and Pardis Bahmani. "A COMPARATIVE STUDY OF THE GEOMETRIC MOTIFS OF THE ATEEQ MOSQUE (SHIRAZ) AND THE CORDOBA MOSQUE (CORDOBA) WITH A CONTEXTUAL APPROACH." Journal of Islamic Architecture 6, no. 2 (December 9, 2020): 93–102. http://dx.doi.org/10.18860/jia.v6i2.10113.
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Islamic art is an introverted art derived from mystical thought and believes expressed in artistic activities and is pure, indigenous, and commensurate with the spirit and social status of its time; Islamic architecture also has an Islamic foundation, and it has a close relationship with the decorative arts. In this regard, mosques are considered the most significant Islamic architecture achievements; in most cases, geometrical shapes and motifs with religious and natural themes have been used. Therefore, the present study's primary purpose is to study the geometric patterns of the Ateeq Mosque (Shiraz) and the Cordoba Mosque (Cordoba) by a descriptive-analytical method. Analyzing the collected data revealed that the motifs and their role in both the Ateeq Mosque of Shiraz and Cordoba are similar. Among the essential motifs observed in these two mosques can be the circle (symbol of being and the symbol of heaven and God), Shams (symbol of the sun and celestial light), the triangle with the downward vertex, the symbol of the female principle and the upward symbol of the mountain symbol and the masculine principle and crucifix (symbol of rotation of the seasons and permanent reproduction) and spiral as the symbol of fertility. In the Islamic period, these motifs are decorated with architectural spaces. The geometric motifs represent natural elements. As appreciation and sanctification of natural elements have been noticed, geometric motifs symbolically evoke those sacred elements and were illustrated in Iran and Spain's arts.
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Yilmaz, Ihsan, Greg Barton, and James Barry. "The Decline and Resurgence of Turkish Islamism: The Story of Tayyip Erdoğan’s AKP." Journal of Citizenship and Globalisation Studies 1, no. 1 (October 11, 2017): 48–62. http://dx.doi.org/10.1515/jcgs-2017-0005.
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AbstractFor decades, Turkish Islamists have failed to attract the votes of large sections of society and remained marginal. As a result of this failure to come to power, and due to domestic and international constraints and windows of opportunities, they have declared that they have jettisoned Islamism. Many Turkish Muslims whose religious disposition was shaped by the pluralistic urban Ottoman experience and small-town Anatolian traditionalism, and by the contesting currents of cosmopolitan pluralism and rural social conservatism, voted in favour of these former Islamists who have become “Muslim Democrats”. This paper elaborates on the genealogy of Turkish Islamists and their political trajectories and argues that when the forces and constraints of domestic and external social, political and economic conditions disappeared and the opportunities derived from being Muslim Democrats no longer existed, the former Islamists easily returned to their original ideology, showing that despite assertions to the contrary their respect for democracy and pluralism had not truly been internalised. This paper also aims to demonstrate that similar to other authoritarian populists, Erdoganists perceive the state and its leader as more important than anything else and as being above everything else, which has culminated in a personality cult and sanctification of the state. As long as Turkey’s economy continued to boom, almost everyone was happy that Turkey could readily market the “Muslim Democrats” story to the whole world for a long period as a major success story, or as an “exemplary Muslim country” or “model”. Yet, Middle Eastern elites and Western forces got carried away and learnt the hard way just how naive their view was in perhaps the first great transformation movement of the twenty-first century – the Arab Spring. Likewise, the Turkish Spring turned all too quickly towards autumn and then winter.
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Yilmaz, Ihsan, Greg Barton, and James Barry. "The Decline and Resurgence of Turkish Islamism." Journal of Citizenship and Globalisation Studies 1, no. 1 (March 31, 2021): 48–62. http://dx.doi.org/10.21153/jcgs2017vol1no1art1061.
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For decades, Turkish Islamists have failed to attract the votes of large sections of society and remained marginal. As a result of this failure to come to power, and due to domestic and international constraints and windows of opportunities, they have declared that they have jettisoned Islamism. Many Turkish Muslims whose religious disposition was shaped by the pluralistic urban Ottoman experience and small-town Anatolian traditionalism, and by the contesting currents of cosmopolitan pluralism and rural social conservatism, voted in favour of these former Islamists who have become “Muslim Democrats”. This paper elaborates on the genealogy of Turkish Islamists and their political trajectories and argues that when the forces and constraints of domestic and external social, political and economic conditions disappeared and the opportunities derived from being Muslim Democrats no longer existed, the former Islamists easily returned to their original ideology, showing that despite assertions to the contrary their respect for democracy and pluralism had not truly been internalised. This paper also aims to demonstrate that similar to other authoritarian populists, Erdoganists perceive the state and its leader as more important than anything else and as being above everything else, which has culminated in a personality cult and sanctification of the state. As long as Turkey’s economy continued to boom, almost everyone was happy that Turkey could readily market the “Muslim Democrats” story to the whole world for a long period as a major success story, or as an “exemplary Muslim country” or “model”. Yet, Middle Eastern elites and Western forces got carried away and learnt the hard way just how naive their view was in perhaps the first great transformation movement of the twenty-first century – the Arab Spring. Likewise, the Turkish Spring turned all too quickly towards autumn and then winter.
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Maulidina, Bunga Hening, Edy Suryanto, and Nugraheni Eko Wardani. "PROSES KREATIF DAN KRITIK SOSIAL DALAM NOVEL BABAD NGALOR-NGIDUL KARYA ELIZABETH D. INANDIAK." Widyaparwa 47, no. 2 (December 31, 2019): 150–61. http://dx.doi.org/10.26499/wdprw.v47i2.187.
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This study aims to describe and explain the creative process of authors and social criticism found in Babad Ngalor-Ngidul novel. This research use desciptive qualitative approach. Data sources in the form of Babad Ngalor-Ngidul novels by Elizabeth D. Inandiak and author interviews and data collection were carried out by purposive sampling. Data were analyzed based on the author's creative process theory and literary sociology in the form of speech, sentence, or discourse contained in the data source. Data is filtered and classified according to research objectives, which are related to the creative process of authors and social criticism. The results of the study stated that there is a connection between the creative process of the author and social criticism in the Babad Ngalor-Ngidul novel. The author's creative process is based on the eruption and earthquake events in Yogyakarta, and is influenced by the interaction of the author with the community of Kinahrejo and Bebekan. The criticisms contained in the Babad Ngalor-Ngidul novel are social, cultural and political criticisms of the dynamics of post-disaster community change. The creative process of the author and the delivery of the message of criticism are intertwined in the moderate position of literature as a form of sanctification (catharsis), and healing.Penelitian ini bertujuan mendeskripsikan dan menjelaskan proses kreatif pengarang dan kritik sosial yang terdapat pada novel Babad Ngalor-Ngidul. Penelitian ini menggunakan pendekatan deskriptif kualitatif. Sumber data berasal dari novel Babad Ngalor-Ngidul karya Elizabeth D. Inandiak dan hasil wawancara pengarang serta pengambilan data dilakukan secara purposive sampling. Data dianalisis berdasarkan teori proses kreatif pengarang dan sosiologi sastra yang berupa tuturan, kalimat, atau wacana yang terdapat dalam sumber data. Data disaring dan diklasifikasikan sesuai tujuan penelitian, yakni terkait dengan proses kreatif pengarang dan kritik sosial. Hasil penelitian mengemukakan bahwa terdapat kaitan antara proses kreatif pengarang dan kritik sosial yang ada dalam novel Babad Ngalor-Ngidul. Proses kreatif pengarang dilandasi atas peristiwa erupsi dan gempa di Yogyakarta serta dipengaruhi interaksi pengarang dengan masyarakat Kinahrejo dan Bebekan. Adapun kritik yang terdapat dalam novel Babad Ngalor-Ngidul adalah kritik sosial, budaya, dan politik atas dinamika perubahan masyarakat pascabencana. Proses kreatif pengarang dan penyampaian pesan kritik berkelindan dalam posisi moderat karya sastra sebagai bentuk penyucian (katarsis) serta penyembuhan.
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Hastings, W. Ross. "Discerning the Spirit: ambivalent assurance in the soteriology of Jonathan Edwards and Barthian correctives." Scottish Journal of Theology 63, no. 4 (September 3, 2010): 437–55. http://dx.doi.org/10.1017/s0036930610000505.
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AbstractAssurance of salvation is a matter of perennial pastoral concern and theological controversy. After the Great Awakening, Jonathan Edwards developed a doctrine of assurance based largely on discerning the work of the Spirit in the affections and actions of the professed believer. One might have expected from this theocentric, trinitarian and surprisingly participational theologian a robust doctrine of assurance and a joyful, other-centred spirituality. Ironically, however, profound ambiguities persisted within it which will be shown to arise from the predominantly pneumatic nature of his version oftheosis, a blurring of the distinction between justification and sanctification, and the power of his predominantly psychological analogy of the Trinity. This article will therefore first present the main features of Jonathan Edwards’ doctrine of the assurance of salvation. The second section will evaluate it by outlining factors in Edwards’ theology which might have been expected to produce a high level of certainty concerning assurance, and then those which might militate against this certainty. Whilst Edwards did at times espouse the social analogy of the Trinity, histheosisis constructed predominantly within the psychological analogy. Innovatively modified though it was, because Edwards works within this framework, he overemphasises the pneumatological union of the saints with God, at the expense of the incarnational union of God with and for humanity in Christ. This results correspondingly in an inordinate reliance for assurance on the Spirit's work within the realm of human subjectivity, over against objective christological realities. In short, Edwards’ theology of assurance is, in the end, individualistic and anthropocentric.
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Dziewulski, Grzegorz. "Pneumatological Ecclesiology and Its Relationship with Permanent Ecclesiogenesis. Selected Aspects." Poznańskie Studia Teologiczne, no. 37 (April 19, 2021): 53–75. http://dx.doi.org/10.14746/pst.2020.37.03.
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The Christological-pneumatological character of post-conciliar ecclesiology, which appreciates the personal-communal (relational), as well as historico-redemptive and eschatological character of the Church, and restores institutional-social dimension of the Church to its proper place in ecclesiology, opens the possibility of extending the traditional approach to the establishment of the Church as a historico-redemptive set of Christ’s actions. Deepened theological reflection on the pneumatological-personal (communio) character of the Church allows us to speak of its permanent personal-pneumahagic process of constant birth in the baptized ones and in the community of faith. Constant presence and influence of the Spirit in the community of the Church and its activities include its offices, evangelizing mission and means of sanctification, but also various gifts (charisms) of the Holy Spirit, as well as development or renewal of the faith life of individual Christians and the community. Aspects of permanent ecclesiogenesis can vary in intensity and form, but they all derive from the influence of the Spirit sent by Christ to His disciples, and are based on the personal, communal, event-oriented (historical) and processual character of faith as communio with Christ and brothers. The forms of permanent ecclesiogenesis can be seen in eschatological Church-directing tension dynamism between ‘already’ and ‘not yet’ of the Kingdom of God, in event-donative nature of faith as a communion with Jesus and its processual character, in life-giving character and fruitfulness of faith, in generating new ecclesial realities, clearly beyond human possibilities, in moving towards the missionary future, theological openness, and universality of the Church.
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Johanyak. "Shifting Religious Identities and Sharia in Othello." Religions 10, no. 10 (October 20, 2019): 587. http://dx.doi.org/10.3390/rel10100587.
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Despite twenty-first century research advances regarding the role of Islam in Shakespeare’s plays, questions remain concerning the extent of William Shakespeare’s knowledge of Muslim culture and his use of that knowledge in writing Othello. I suggest that the playwright had access to numerous sources that informed his depiction of Othello as a man divided between Christian faith and Islamic duty, a division which resulted in the Moor’s destruction. Sharia, a code of moral and legal conduct for Muslims based on the Qur’an’s teachings, appears to be a guiding force in Othello’s ultimate quest for honor. The advance of the Ottoman Empire into Europe with the threat of conquest and forced conversion to Islam was a source of fascination and fear to Elizabethan audiences. Yet, as knowledge increased, so did tolerance to a certain degree. But the defining line between Christian and Muslim remained a firm one that could not be breached without risking the loss of personal identity and spiritual sanctity. Denizens of the Middle East and followers of the Islamic faith, as well as travel encounters between eastern and western cultures, influenced Shakespeare’s treatment of this theme. His play Othello is possibly the only drama of this time period to feature a Moor protagonist who wavers between Christian and Muslim beliefs. To better understand the impetus for Othello’s murder of his wife, the influence of Islamic culture is considered, and in particular, the system of Sharia that governs social, political, and religious conventions of Muslim life, as well as Othello’s conflicting loyalties between Islam as the religion of his youth, and Christianity, the faith to which he had been converted. From Act I celebrating his marriage through Act V recording his death, Othello is overshadowed by fears of who he really is—uncertainty bred of his conversion to Christian faith and his potential to revert to Islamic duty. Without indicating Sharia directly, Shakespeare hints at its subtle influence as Othello struggles between two faiths and two theologies. In killing Desdemona and orchestrating Michael Cassio’s death in response to their alleged adultery, Othello obeys the Old Testament injunction for personal sanctification. But in reverting to Muslim beliefs, he attempts to follow potential Sharia influence to reclaim personal and societal honor.
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Parinova, A. O. "PECULIARITIES OF EMPLOYMENT RELATIONS OF PERSONS STUDYING IN GENERAL SECONDARY EDUCATION." Actual problems of native jurisprudence, no. 4 (August 30, 2019): 92–98. http://dx.doi.org/10.15421/391920.
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The article is dedicated to the attainment of the specifics of the legal regulation of the work of the business community, as well as to the mortgages of the middle middle class. The author of the law stipulates that Ukrainian legislation establishes special guidelines for such categories of children. A guarantee has been established, incompatible legal requirements are limited by the hour of realizing their right to a legal right. The special characteristics of the working hours of the business community are irreplaceable. The analysis of international legal acts was carried out, in order to regulate the legal activities in the whole sphere, the Ukrainian legislation was also analyzed for the subject of international legal acts. Analyze the nutrition of the winnings of legal capacity and the return of non-recurring services. The author must come before the visit, when the minimum age has come, without voluntarily turning to the right to enter the labor law, do not lead to the instruction of the labor law. The author proponoон thoroughly process the region of prazuyuchyhosb, so that it wasn’t possible for him to become seventeen rocky. I have to admit, let’s take a look at the problems in the whole field (for example, don’t take into account robotic teachers who have been freed from working, I’m more interested in taking more work and more), more in detail. Analyze the reasons for the wisdom of children. It is invoked by the public authorities for the problem of problems of children and children. The gadgets are scattered, and there are serious economic problems associated with the normative regulation of the work of such small business people to repair the unabridged Skoda’s development of the country. The author focuses on respect for the fact that children will take part in the crisis camp of the illumination system. Bagato children are drawn into the most naughty forms of children, so as not to be able to deny the possibility of sanctification. Tobto, the very fact that there are alternatives to the best forms of children’s prazє the reason for the child prazі. The author is robbing a visitor who wants to meet the need for life and to solve problems of child rights in Ukraine and to devise different legal and social visits to the sovereign state.
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Ayu Ngurah Semariati, I. Gusti. "INTERNALISASI SIMBOLIK PADA UPACARA PAWETONAN DI DESA PAKRAMAN BALER BALE AGUNG KECAMATAN NEGARA KABUPATEN JEMBRANA (Perspektif Pendidikan Agama Hindu)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 278. http://dx.doi.org/10.25078/jpah.v1i2.251.
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<p><em>In Pakraman Baler Bale Agung ceremony Pawetonan using banten shelf bingin who carry it carried in the bale offerings alone and is a warning the day of birth and not mandatory carried out every six months depending on the level of ekonami community to carry out the ceremony Pawetonan and pemuput of ceremonies Pawetonan is of elders Family, then here the researcher is very interested to conduct a research with the title of symbolic internalization at Pawetonan ceremony in the village of Pakraman Baler Bale AgungKecamatan Negara Jembrana District.</em></p><p><em>The issues that will be discussed, among others: (1) What is the nature of internalization of symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana, (2) Is the function of the internalization of the symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana , (3) What educational values are there in the implementation of symbolic internalization at Pawetonan ceremony in Pakraman Village Baler Bale Agung Jembrana District State. This study aims to (1) To describe the form of symbolic internalization at the Pawetonan ceremony in the village of Pakraman Baler Bale Agung District State Jembrana District; (2) To determine the function of the internalization of the symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana and (3) To determine the educational value of Hinduism contained in the internalization of the symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana.</em></p><p><em>The theory used to examine the above three problem formulations is the Symbolic Intraxionism theory of Donder, Structural Functional Theory of Malinowski, Theory of Value from Louis O. Ksattof. Data collection methods used were observation, interview, literature study, and documentation. It obtained from this research that the form of the ceremony Pawetonan was already mentioned by Bantam shelf bingin pengulapan, pangambyan, pras, pejati, snack shelf bingin, bolsters white duck, swing, pawayangan, pengulapan, daksina big sarwa four, broil flower rack bingin, Tumpeng tujueng bungkul then for redemption which can aim to eliminate bhutakala and sanctification is bantenp rayascita, byakala and durmanggala. A person who is carrying out Pawetonan first do pabyakaonan, natab byakala, natab offerings durmanggala, natab Prayascita, mengudang pesaksi, menghanturkan offerings holy shelf bingin, Mejaya victorious and wear karawista and kalapika, after carrying out pangubaktian and begged waranugraha, nunas Tirtha and Bija then natab Squeeze indicating the ceremony is appropriate. The function of the ceremony Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana is there are a lot of first function is a function of the anniversary of the birth, the function samskara and function worship Sang Hyang Sangkan Paraning dumadi and educational values embodied in the ceremony Pawetonan is religious value, the value of ethics , Aesthetic value, social value.</em><em></em></p>
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Bodak, Valentyna. "Religious ritualism and family values: the unity of the past and the present." Religious Freedom, no. 21 (December 21, 2018): 43–55. http://dx.doi.org/10.32420/rs.2018.21.1250.
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Summary: The article is devoted to the problem of religious ritualism as a constituent and factor of family life in its past and present. The purpose of the article are the substantiation of religious rituals as values in the life of the family, the definition of its role through the prism of freedom of conscience and beliefs, the reflection of socio-cultural transformations of the relationship of religious rituals and family values in the unity of tradition and modernity. The use of the historical method in the work allowed us to determine the cultural-historical, civilizational circumstances that determine the content and structure of religious rituals in conjunction with the development of the family and family values in the unity of traditions and novtions. The scientific novelty of the work lies in the definition and justification of the unconditional value of the emotional-aesthetic atmosphere of the family and existential communication, which is achieved between members of the family community in the process and under the influence of religious ritual.
Religious and ritual communication both within and outside the family is a process of exchange of certain feelings and knowledge of its members. This is only possible if the family members (in the system: parents – children – grandchildren), who make such communication, establish not only mutual understanding but also the unity of thought about the religious and emotional content of a ritual act, when the convictions of communicators coincide on the results of this spiritual activity recognized as values (ideas, thoughts, ideals, feelings, mood, etc.). By displaying such values with the help of symbolic means that affect the emotional and sensory sphere of both adults and younger family members, rituals stimulate the emergence and development of feelings, experiences and moods that meet these values. In communicative communication during the various ritual actions (joint daily prayers, reading prayer texts, funeral ceremonies, baptism, wedding, sanctification of housing, etc.), family members enter into a specific kind of relationship between themselves. The processes of their communication and relations are realized through such socio-psychological mechanisms as suggestion, persuasion, imitation and stereotyping. The shared experiences significant for family members in communication greatly contribute to their spiritual unity and rapprochement, the establishment and strengthening of internal and external relations (within and outside the family). The family as a social and, at the same time, the ritual community lives according to the laws of group psychology, which is characterized by strengthening of the mood in the feelings of "We". It is under the influence of jointly performed ritual that the formation and objectification of religious consciousness in the activity of the family and its members takes place as a connection of freedom and responsibility, holistic and partial, general and separate. The family and family religious ceremonies remain one of the most important values in human life and community. Appeal to the family traditions of religious culture allows us to find spiritual foundations for the further development of society in the modern post-industrial era. The prospect for further research is the justification from the point of view of religion of traditional family values and their socio-cultural transformations in the present.
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Krzywda, Józef. "Sakramentalność Kościoła a jego struktura społeczno-prawna." Prawo Kanoniczne 35, no. 1-2 (June 5, 1992): 213–24. http://dx.doi.org/10.21697/pk.1992.35.1-2.11.
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Le problème qui se pose ici c’est de présenter l’Eglise d’une part en tant qu’un mystère, d’autre part qu’un être dans ses dimensions sociaux-juridiques. C’est un fait que l’Eglise est basée sur la parole de Dieu et à la base de sacrements. C’est en vertu de la parole de Dieu et des sacraments que l’Eglise existe et realise toute sa mission salvifique. Mais c’est vrai aussi que la même force interièure qui rèside en parole de Dieu et dans les sacrements est prevue et déstinée à organiser et à former toutes les structures de la vie sociale de l’Eglise pour promouvouare ladite vie communautaire, c’est-à-dire son activité exterièure. A juste titre, peut-on le dire, que le can. 840 CIC/1983 bien illustre la question posée: „Les sacrements du Nouveau Testament institués par le Christ Seigneur et confiés à l’Eglise, en tant qu’actions du Christ et de l’Eglise, sont des signes et moyens par lesquels la foi s’exprime et se fortifie, le culte est rendu à Dieu et se réalise la sanctification des hommes; c’est pourquoi ils contribuent largement à créer, affermir et manifester la communion ecclésiastique; aussi, dans la célébration des sacrements, tant les ministres sacrés que les autres fidèles doivent-ils agir avec une très grande vénération et avec le soin requis”. On a seulement touché ce-problème là. Il y a encore beaucoup de questions à poser en matière à venir.
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Krajczyński, Jan. "Kapłańska cześć dla Eucharystii." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 227–50. http://dx.doi.org/10.21697/pk.2008.51.3-4.11.
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L’auteur aborde une question de l’honneur, dont le prêtre doit avoir à la très sainte Eucharistie dans laquelle le Christ Seigneur lui-même est contenu, offert et reçu, de qui parle le can. 898 du CIC. Enumérant des négligences et des abus en matière de la vénération de prêtre envers la très sainte Eucharistie et soulignant qu’une seule dignité de ce sacrement de l’amour dénote déjà une nécessité de découvrir constamment, de faire la connaissance et de tirer positivement profit de la splendeur du sacrement de l’autel, il présente tour à tour des formes de la vénération eucharistique du prêtre, c’est-à-dire: la célébration eucharistique, l’adoration eucharistique, des autres formes de la piété eucharistique. En détaillant beaucoup de comportements et d’activités concernant ces trois formes de la vénération eucharistique et confirmatoires la foi du prêtre à la présence réelle du Christ sous les espèces du pain et du vin, l’auteur constate que le rapport de chaque prêtre à la très sainte Eucharistie est d’importance sociale. Il détermine en quelque sorte le développement spirituel du ministre saint qui influe sur l’engagement pastoral du prêtre et décide du point de la mise à profit par lui de l’Eucharistie comme le moyen de la sanctification, tant au propre développement spirituel qu’à leur service pastoral. Du reste, l’honneur du prêtre à la très sainte Eucharistie exerce une influence sur des rapports des autres fidèles devant cet admirable sacrement. Le prêtre dont la formation eucharistique est insuffisante et sa relation avec le Christ présent dans le sacrement de l’Eucharistie est lointaine de celle attendue par l’Eglise, non seulement ne tire pas en tout point de profit de la richesse de ce sacrement qui doit être en plein centre de sa vie, mais il réduit encore les droits des autres fidèles à jouir des biens spirituels de l’Eglise unis avec la très sainte Eucharistie. Tel ordre des choses montre un besoin de garantir par l’évêque diocésain et par la législation particulière la formation eucharistique des ministres saints, arrangée et profonde, préparatoire et permanente. Ce besoin est plus urgent, plus souvent on observe dans le milieu sacerdotal les négligences et les abus comme: un irrespect de la norme „il n’est pas permis à un prêtre de célébrer l’Eucharistie plus d’une fois par jour”, un manque de respect pour les dispositions sur les intentions de messes „collectives”, la célébration eucharistique à la hâte et négligée, un comportement blâmable en église ou en chapelle où la très sainte Eucharistie est conservée.
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Ahmadi, Fereshteh, and Nader Ahmadi. "Sanctification in Coping From a Cultural Perspective." Illness, Crisis & Loss, January 6, 2021, 105413732098220. http://dx.doi.org/10.1177/1054137320982203.
Full textAbstract:
Sanctification is an important phenomenon and should be of keen interest to those studying religious and spiritually oriented coping. Oddly enough, this phenomenon has not received a great deal of attention. One reason may be that sanctification does not directly apply to institutional religious involvement. Moreover, the sacred cannot easily be discerned in people’s coping experience. On important issue is also the lack of attention to the role of culture in coping. One of the researchers who has paid considerable attention to the concept of sanctification and has developed it from different perspectives is Kenneth Pargament. The aim of this article is give rise to a vital discussion on the role of sanctification in coping from a cultural perspective. In doing this, we will first introduce Pargament’s approach to religion and spirituality and then his view on sanctification and then we will put forward our own critique of some discussions on this subject, concluding with our own view.