Academic literature on the topic 'Sons – Religious aspects – Christianity'

Paraliturgical song production provides opportunities for interdisciplinary research of interethnic, intercultural and interreligious relationships. It opens up the possibilities for understanding the development of cultural identity created by intensive cultural communication of Latin and Byzantine spirituality and is an integral part of the spiritual life of believers from the very beginning of Christianity. The contribution explains the different linguistic, cultural and ethnic confessional aspects that have influenced the formation of the cultural identity of users of such non-liturgical religious songs.

In the opening decades of the nineteenth century, Samuel Brown Wylie, an Irish-Presbyterian minister of a group of Scottish and Scots-Irish Presbyterians known as the Covenanters, and William Findley, a United States Congressman and also a descendant of the Covenanters, debated the Constitution's compatibility with Christianity and the proper bounds of religious uniformity in the newly founded Republic. Their respective views were diametrically opposed, yet each managed to borrow from different aspects of earlier political traditions held in common while also laying the groundwork for contrasting political positions which would more fully develop in the decades to come. And more than a few times their views seem to criss-cross, supporting contrary trajectories from what one might expect.Their narrative, in many ways strange, challenges certain “Christian” understandings of early America and the Constitution, yet it also poses a few problems for attempts at a coherent theory of secularity, natural law, and the common good in our own day.Samuel Brown Wylie is an obscure figure in American history. As a Covenanter, Wylie was forced to immigrate to America due to his involvement in the revolutionary United-Irishmen in Ulster. After finding it impossible to unite with other Presbyterians in Pennsylvania, Wylie became the first minister in the “Reformed Presbyterian Church of the United States,” which would also be called “the Synod of the Reformed Presbyterian Church.” According to his great-grandson, Wylie also went on to become the vice-Provost of the University of Pennsylvania.

<p>The main purpose of the dissertation is an attempt to answer the question of how religion inspired and still inspires the works of jazz musicians. Some people think that jazz and religion have nothing in common or even that they are in opposition. The present article tries to show that this common way of thinking is not correct: jazz grew from religious music, and owing to its creative freedom (improvisation) it can be very a good way of expressing religious feelings. The thesis consists of two major parts. The first part contains an attempt to systematize the relationship between music and religion. Relying on the knowledge about ethnography and religion, the author discusses the subordinate role of music in relation to religion. The next chapter presents the most important philosophical and theological attempts to explain the phenomenon of music. The last chapter is devoted to the presentation of the religious roots of jazz. The second part discusses the works of selected jazz musicians in the context of different religions. Featured here are the following faiths: Christianity, Islam, Buddhism, Hinduism, Scientology and some original religious systems. At the end of the paper there is a summary. The author proves that over the centuries religion has accompanied and inspired the works of the most famous musicians who have gone down in history as outstanding jazz musicians. Many of them openly declared their faith, thanked God on CD’s, in interviews, in the titles of songs. Many of them created forms associated with religious (sacred) music. Others sought in the spiritual world their identity, sources of their talent and mystery of making music, and some were inspired by selected aspects of religion.</p>

В статье исследуется вопрос о поэтическом выражении православного сознания в лирике С. А. Есенина 1910-х годов. Анализ избранных произведений осуществляется с применением методологии и терминологии, актуальной для современного литературоведения этнопоэтики. Материал исследования включает текст теоретического трактата «Ключи Марии» как итоговый для данного периода и определяющий для творческого метода поэта. Рассматриваются случаи жанрового влияния народной духовной поэзии на формально-содержательную характерность произведений Есенина. Выявляются пути развития в лирике поэта народнопоэтических жанровых моделей предания, сказания, духовной песни. Устанавливается ментальный уровень поэтики, определенный категориями «дарения и нищелюбия», «веры в чудо». В образе лирического героя выделяются в качестве характерологических мотивы странничества, греха, покаяния. В пространственно-временной и сюжетно-мотивной характерности произведений исследуемого периода выделяется мистериальная поэтика. Из лирического комплекса 1918–1919 годов выделяется сюжет, соотносимый с мотивами умирания и Божественного претворения плоти. Автор статьи приходит к выводу о необходимости уточнения выраженного в творчестве Есенина 1910-х годов типа художественного сознания термином «народное православие». Результаты проведенного исследования указывают на возможности дальнейшего изучения творчества поэта в предложенном направлении. The article investigates the issue of poetic manifestations of Christian worldview in S. A. Yesenin’s poetry in the 1910s. The analysis of selected poems is performed by means of ethnopoetics relevant for modern literary studies. The author of the article investigates the theoretical treatise “Maria’s Keys” as a work characteristic of the aforementioned period and of the poet’s creative method. The article treats the influence of religious folk poetry on the content and form of Yesenin’s verse. It investigates the way folk tales, legends and spiritual songs influenced Yesenin’s poetry. The article shows that Yesenin’s poems abound in such concepts as generosity, benevolence to the poor, belief in the reality of miracles. The lyrical hero of Yesenin’s poems is described through the prism of such concepts as pilgrimage, sin, repentance. The spatial, temporal, and thematic characteristics of Yesenin’s poems of the aforementioned period are mystery-related. Yesenin’s poems of 1918–1919 abound in motifs of death and resurrection. The author of the article maintains that it is not only feasible but also necessary to further investigate the motifs of folk Christianity characteristic of Yesenin’s works of the 1910s.

AbstractEdward Kennedy “Duke” Ellington (1899–1974) emerged within the jazz profession as a prominent exponent of Harlem Renaissance racial uplift ideals about incorporating African American culture into artistic production. Formed in the early twentieth century's middle-class black Protestant culture but not a churchgoer in adulthood, Ellington conveyed a nostalgic appreciation of African American Christianity whenever hewrote music to chronicle African American history. This prominent jazz musician's religious nostalgia resulted in compositions that conveyed to a broader American audience a portrait of African American religiosity that was constantly “classical” and static—not quite primitive, but never appreciated as a modern aspect of black culture.This article examines several Ellington compositions from the late 1920s through the 1960s that exemplify his deployment of popular representations of African American religious belief and practice. Through the short filmBlack and Tanin the 1920s, the satirical popular song “Is That Religion?” in the 1930s, the long-form symphonic movementBlack, Brown and Beigein the 1940s, the lyricism of “Come Sunday” in the 1950s, and the dramatic prose of “My People” in the 1960s, Ellington attempted to capture a portrait of black religious practice without recognition of contemporaneous developments in black Protestant Christianity in the twentieth century's middle decades. Although existing Ellington scholarship has covered his “Sacred Concerts” in the 1960s and 1970s, this article engages themes and representations in Ellington's work prefiguring the religious jazz that became popular with white liberal Protestants in America and Europe. This discussion of religious narratives in Ellington's compositions affords an opportunity to reflect upon the (un)intended consequences of progressive, sympathetic cultural production, particularly on the part of prominent African American historical figures in their time. Moreover, this article attempts to locate the jazz profession as a critical site for the examination of racial and religious representation in African American religious history.

Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).

This article proposes to describe the oxymoronic aspect of twelfth-century ascetic life, as it is couched in the semantics of marital ‘love-talk.’ By extending Christian asceticism to the field of marital semantics, I hope to come closer to a more intellectual kind of spirituality, situated in the philosophical discourse of the ars dialectica. While it is commonplace to state that affective speech in the twelfth century is a constitutive element of Western ‘spirituality’—up to the point that this period is sometimes credited with being the founder of an individual love-talk—the nature of a ‘matrimonial’ love-speech firmly located within monastic walls is far from self-evident. Furthermore, there is the issue of physical desire in both Christian worship (hymns, liturgy) and reflective, religious language. This ‘incarnation’ of love inside the history of Christianity was coined by the twelfth-century reformer and intellectual Bernard of Clairvaux in the most tangible terms possible, especially in his Sermons on the Song of Songs and in his devotional texts on Mary. However, it is not a broad claim with regard to the status of ‘spirituality’ within history that dominates the present article. If anything, this contribution could be characterized as exploring the opposite of the common semantics of spirituality: the argumentative and dialectical speech on the one hand and the fragility of poetry on the other, glooming beneath the surface of a meandering Christian tradition. My analysis of the work of Peter Abelard (1079–1142)—a fierce opponent of Bernard—will demonstrate a rather radical view of ‘spirituality’ as a sometimes veiled (integementum) and sometimes shattered specimen of medieval love-talk.

AbstractIn nineteenth-century discussions of the scope and methods of New Testament theology more attention was paid to the new historical methods than to the reasons for this discipline. Its independence from dogmatics was new, but it was the role of Scripture in the life of the Church which made it important in educating clergy. Theological interpretation of any passage of Scripture might serve as a source of Christian faith and theology, but for Scripture to be a norm, a survey of the whole New Testament is needed. New Testament theologies using historical exegesis and attending to all the canonical writings can offer (or imply) proposals about the identity of Christianity, and in the conversation between such proposals a measure of consensus can be expected where there is agreement to respect textual intention. Most Christian reading of Scripture to nourish and communicate faith is done through translations and without asking about authorial intention, but theologians making proposals about the identity of Christianity which accord with the witness of Scripture are subject to more constraints for the sake of consensus. They need to survey the whole New Testament using critical historical exegesis and background knowledge of the ancient world to inform a perspective derived from their contemporary understandings of Christianity. Such theologically interested surveys are properly called New Testament theologies.

Thesis (PhD)--Stellenbosch University, 2004.<br>ENGLISH ABSTRACT: The purpose of this study is to identify didactic strategies for the use of lyrics in children's religious education. This is done to enhance and facilitate children's spiritual growth by means of singing lyrics. The study pays particular attention to the recognition of the role of lyrics in Christian religious education as a maturing agent. Lyrics help to provide children with the opportunity to communicate with God by revealing God's characteristics through theoretical and doctrinal content in an artistic form. Lyrics enrich children's religious development by helping them to express their joy and praise of God. Lyrics can also help children to experience a special quality of fellowship when they sing together. Lyrics ease the stiffness which can occur during the process of education. The survey of lyrics in Christian history also reveals that lyrics played an essential role in the lives of Christians throughout history. Lyrics have been used for worship, education, evangelisation and fellowship. Lyrics have functioned as a medium in which people have conversations with God and worship Him. They have also been a delightful source through which people learn about God through joyful experiences. Lyrics have helped Christians to establish true fellowship in their faith by singing together. The study reveals, however, that lyrics today do not seem to be effective in supporting people, including children, in their encounters with God. As much as lyrics can help children, they can also be obstacles to children's spiritual growth because of their inappropriate contents or improper ways of presentation. Children might misunderstand religious concepts by acquiring "unfamiliar" doctrine from lyrics. It seems that children can also develop inappropriate ideas and attitudes about worshipping under the influence of self-oriented or fun-seeking styles of lyrics. This potential of lyrics to influence children either positively or negatively is often overlooked. The question that may be raised is: what should be done to facilitate the lyric's maturing role and to keep it from being a hindrance in children's religious education? This study attempts to identify systematic and scientific didactic approaches of teaching lyrics as a way of heightening the positive role of lyrics in children's spiritual growth. For the identification of didactic strategies which are best suited for children's spiritual growth, the study presents approaches in which systems of coherent ideas, findings, activities and views concerning instruction and learning are performed. The didactic strategies are illustrated in three main phases, i.e. introductory, executive and assessment phases. Essential characteristics of the instruction-learning phenomenon in all its facets are absorbed into the theory as an overall guide for every teaching situation. The study makes an effort to apply these didactic strategies to the practical situation of teaching lyrics. Korean children are chosen as the subjects for the teaching oflyrics and their religious development is empirically investigated as the basic research on the understanding of the learner in the didactic situation. The application of the general approaches to the definite and specific situation of teaching Korean children is explained. Didactic approaches are redesigned, taking the specific didactic situation of Korea, including Korean children's specific religious characteristics, into consideration. These programmes can be effectively applied to other didactic situations, keeping them flexible in the light of the uniqueness of each lesson. The ultimate aim of this study - the recognition of systematically organised didactic strategies and exemplification of their practical application to the detailed situation of teaching lyrics - is to maximise the effectiveness of lyrics for children's spiritual goodness, particularly in enriching children's religious knowledge and experience.<br>AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om didaktiese strategieë te identifiseer vir die gebruik van lirieke in kinders se religieuse opvoeding. Dit word gedoen om leerders se sprituele groei deur middel van die sing van liedjies te fasiliteer. Die studie fokus in die besonder op die herkenning van die rol wat lirieke, in hoofsaaklik Christelike religieuse onderrig, in die proses van volwassewording speel. Lirieke verskaf aan kinders die geleentheid om met God te kommunikeer deurdat God se eienskappe deur middel van teoretiese en dogmatiese inhoud as 'n vorm van kuns openbaar word. Lirieke verryk kinders se religieuse ontwikkeling deurdat dit hulle help om hul blydskap en eer vir God uit te druk. Lirieke kan kinders ook help om 'n besondere kwaliteit van gemeenskap ("fellowship") te ervaar wanneer hulle saam sing. Deur die gebruik van lirieke kan die stramheid wat dikwels met die opvoedingsproses gepaard gaan, in 'n groot mate verlig word. Die opname wat van lirieke in die Christelike geskiedenis gedoen is toon aan dat lirieke dwarsdeur die geskiedenis 'n baie belangrike rol gespeel het in die lewens van Christene. Lirieke is deur die eeue gebruik vir aanbidding, opvoeding, evangelisasie en geloofsgemeenskap. Lirieke funksioneer as 'n medium waardeur mense in gesprek tree met God en Hom aanbid. Dit dien ook as 'n bron waardeur mense deur vreugdevolle ervaring van God leer. Lirieke help Christene om ware geloofsgemeenskap deur hul samesang te bewerkstellig. Dit blyk uit die studie dat lirieke vandag nie meer effektief is om mense, insluitende kinders, in hulontmoeting met God te ondersteun nie. Alhoewel lirieke kinders kan help, kan hulle in dieselfde mate struikelblokke wees in kinders se sprituele groei weens onaanvaarbare inhoud of onvanpaste aanbieding. Kinders kan religieuse konsepte misverstaan deurdat hulle met "vreemde" dogmas vanuit lirieke gekonfronteer word. Dit blyk dat kinders ook onaanvaarbare idees en houdings oor aanbidding kan ontwikkel weens die invloed van die selfgeoriënteerde of pretsoekende styl van sommige lirieke. Die potensiaal van lirieke om kinders óf positief óf negatief te beïnvloed word dikwels misgekyk. Die vraag wat ontstaan is: Wat moet gedoen word om die lirieke se rol in die verwerwing van volwassenheid te fasiliteer en te verhoed dat dit 'n hindernis in kinders se religieuse opvoeding word? Hierdie studie poog om sistematiese en wetenskaplik-didaktiese benaderings te identifiseer om die onderrig van lirieke te bevorder ten einde die positiewe rol van lirieke in kinders se spritiuele groei te versterk. Om didaktiese strategieë te identifiseer wat die beste by kinders se spirituele groei pas, bied die studie benaderings aan wat stelsels van samehangende idees, bevindinge, aktiwiteite en sieninge betreffende onderrig en leer behels. Die didaktiese strategieë word in drie hooffases geïllustreer, nl. die inleidende fase, die uitvoerende fase en die assesseringsfase. Essensiële kenmerke van die onderrig-leerverskynsel in alle fasette daarvan is in die teorie opgeneem as 'n allesomvattende riglyn vir elke leersituasie. Die studie poog voorts om hierdie didaktiese strategieë toe te pas in 'n praktiese lirieke-onderrigsituasie. Koreaanse kinders is gekies as proefpersone vir die onderrig van lirieke, en hul religieuse ontwikkeling is empmes ondersoek as die basiese navorsing ten opsigte van die begrip van die leerder in die didaktiese situasie. Die toepassing van die algemene benaderings tot die bepalende en spesifieke situasie van onderrig aan Koreaanse kinders word verduidelik. Didaktiese benaderings word herontwerp met inagneming van die spesifieke didaktiese situasie in Korea. Koreaanse kinders se besondere religieuse karaktertrekke word tegelykertyd in aanmerking geneem. Hierdie plooibare programme kan ook effektief op ander didaktiese situasies toegepas word, wat beteken dat hulle by elke unieke les aangepas kan word. Die uiteindelike doel van hierdie studie - die erkenning van sistematies georganiseerde didaktiese strategieë en die toeligting van hul praktiese aanwending in die onderrig van lirieke - is om die effektiwiteit van lirieke vir kinders se sprituele welsyn te optimaliseer en veralom leerders se religieuse kennis en ervaring te verryk.

This study examines popular female Christian vocalists of the 1970s and 1980s, their images and their contemporary Christian music (CCM) lyrics. This literature illustrates how music becomes popular, and also how it becomes a powerful source of communication, which prompts popular culture and society to buy into its style and lyrics. The implications of this study illustrates the importance of image and lyrics and how certain female CCM vocalists had greater influences, impact and had the ability to make changes within their female audiences towards Christianity.

Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.

Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.

The purpose of this study was to bring to consciousness the varied experiences that men have had of feeling wounded and to explore how a relationship to Jesus the Christ has influenced their understanding of those experiences. A modified naturalistic inquiry model was used as the qualitative research method, and the research was developed using grounded theory. This method of inquiry encouraged participants, and the researcher, to voice their experiences and to utilize them in a way that made the research significant. This methodological approach allowed themes to emerge, while honouring the stories and experiences that the participants shared. The theoretical framework for the study emerged from two major fields of research: Christian theology and gender-male studies. This research is located where these two fields intersect and overlap. It builds on the research from gender-male studies, specifically the psychological study of men and masculinity, organized men's movements, mythopoetic movements, profeminist movements, as well as the Christian theological understanding of a Messiah who has been portrayed and understood as the "wounded healer." The research focuses on the point at which men's experiences connect with their own sense of woundedness, their Christian faith, and their process of healing. The researcher engaged a discriminate group of men in exploring and trying to understand their experiences of feeling wounded in relation to the Christian story. Four men were identified who have had formal education in both pastoral psychology and theology. The participants were interviewed, and a constant comparative method was employed. Throughout the process of interviewing these men and being privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own stories of feeling wounded through hearing those of the participants. Identifying and articulating woundedness helps to manifest the path of healing and self-understanding, ultimately leading to happier lives.<br>x, 130 leaves ; 29 cm.

The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.

This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres.<br>A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.

AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.

This chapter shows that the implications of the economic theory in the previous chapter are consistent with what happened to the Jewish people during the five centuries following the destruction of the Second Temple. An impressive body of evidence from both the Talmud and archaeological discoveries indicates that during the Talmudic period, Jews in the Land of Israel and Mesopotamia began obeying the religious obligation to educate their sons. Indeed, a larger and larger proportion of Jewish farmers sent their sons to the primary schools located in or near synagogues. As for conversions, many Jewish farmers converted to Christianity during the Talmud era. By embracing Christianity, Jews who converted still maintained their core belief in the existence of one God and the pillar of the Written Torah but were no longer obliged to obey the religious laws and tenets of Judaism, including the costly norm requiring fathers to educate their sons.

This chapter assesses The Chronicle of Morea, which contains some of the most intriguing aspects of the colonial encounter of the Fourth Crusade. The Chronicles of Morea provides a series of discursive juxtapositions between the Franks and the Greeks. Although it has a very complicated textual history, The Chronicles of Morea tells the multigenerational story of the Frankish Villehardouin dynasty, which ruled the Peloponnese in the centuries after the conquest of 1204. This text reveals not only the way that colonizer and colonized eventually came to work alongside one another but also the way that the prolonged encounter between Greeks and Franks transformed the means by which both understood their sense of identity and religious commitments. It is precisely because of these aspects of this text that the insights of postcolonial analysis help one to understand the many complexities that they convey.

Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.

The modern revival of interest in Celtic Christianity which reached its height during the last decade of the twentieth century was a largely popular and non-academic phenomenon. However, it did stimulate academic interest and activity within Scottish university departments of theology and religious studies. This chapter surveys the academic aspects of the Celtic Christian revival, focusing especially on the work of James Mackey and Noel O’Donoghue in Edinburgh, Thomas Clancy and Gilbert Markus in Glasgow, and Donald Meek in Aberdeen. It explores the tensions between enthusiasts for Celtic Christianity and those highly sceptical of the entire concept and charts the way the focus of studies in this area has moved from Britain to the United States and from the theological to the historical, linguistic, and cultural.

In the mid-340s, Firmicus Maternus, a pagan astrologer turned Christian polemicist, became the first-known author to ask the emperors to abolish traditional cults. This chapter sets On the Error of Profane Religions in the context of Constantinian legislation and of the urban Roman religious milieu to which Firmicus had previously belonged. Often (and too quickly) dismissed as a self-serving work by an ill-tutored convert, Firmicus’ polemic aims not just to spur Constantine’s sons towards greater zeal but to end the Devil’s dominion over mankind. In the work’s first half, Firmicus targets the cults most popular in the city of Rome. Dismissing philosophical allegories, he argues that traditional rites teach their worshippers immorality. Juxtaposing Christian scripture and pagan ritual formulas in the work’s second half, he depicts polytheistic cults as a unified religious system counterfeited by the Devil from the Christian truth—a major departure from earlier polemicists’ conceptions of polytheism. Firmicus’ appeals to the emperors were rooted in the fundamental Christian conviction that idolatry would someday be abolished; that victory had, however, come much closer to realisation, in the years after Constantine’s endorsement of Christianity, than Lactantius had thought possible.

Tourism industry is related to food and beverage, transportation, accommodation and many more fields. For this reason, tourism marketing is gaining importance all over the world. Most of the fastest growing tourism countries' promotion activities are increasingly raising the popularity and importance of these countries. Tourism has an important role in the development of countries as a service industry and a multi-faceted concept. Hence, tourism activities currently have gained new forms, new insights and new methods. One of them are faith or pilgrimage based tours. Today, for travels especially made for cultural purpose, religion is one of the leading factors. For example, Benares in Brahman, Mecca and Madinah in Islam, Jerusalem and Ephesus in Christianity are religious places attracted many of tourists due to the pilgrimage. This major movements of migration making for religious purposes affect regions, countries and destinations in terms of the economic and social aspects. This situation creates economic opportunities for countries which have consistently balance of payments deficit. In addition to this, religious trips impress people spiritually, physically, mentally, socially and emotionally. Therefore, people visit the holy places of the faith they belong. For this reason, faith activities in different parts of the world attracted millions of people annually. Among them religious buildings, rituals, festivals, spiritual and religious events are important factors that affect the behaviour of tourists and directs people to faith tourism.

Tourism industry is related to food and beverage, transportation, accommodation and many more fields. For this reason, tourism marketing is gaining importance all over the world. Most of the fastest growing tourism countries' promotion activities are increasingly raising the popularity and importance of these countries. Tourism has an important role in the development of countries as a service industry and a multi-faceted concept. Hence, tourism activities currently have gained new forms, new insights and new methods. One of them are faith or pilgrimage based tours. Today, for travels especially made for cultural purpose, religion is one of the leading factors. For example, Benares in Brahman, Mecca and Madinah in Islam, Jerusalem and Ephesus in Christianity are religious places attracted many of tourists due to the pilgrimage. This major movements of migration making for religious purposes affect regions, countries and destinations in terms of the economic and social aspects. This situation creates economic opportunities for countries which have consistently balance of payments deficit. In addition to this, religious trips impress people spiritually, physically, mentally, socially and emotionally. Therefore, people visit the holy places of the faith they belong. For this reason, faith activities in different parts of the world attracted millions of people annually. Among them religious buildings, rituals, festivals, spiritual and religious events are important factors that affect the behaviour of tourists and directs people to faith tourism.

В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.