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Žeňuch, Peter. "Духовные песни в контексте интеркультурной и интерконфессиональной коммуникации". Fontes Slaviae Orthodoxae 3, № 3 (2021): 71–85. http://dx.doi.org/10.31648/fso.6269.
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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.
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Wedgeworth, Steven. "“The Two Sons of Oil” and the Limits of American Religious Dissent." Journal of Law and Religion 27, no. 1 (2012): 141–61. http://dx.doi.org/10.1017/s0748081400000540.
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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.
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Spyra, Piotr. "Religijne inspiracje w twórczości muzyków jazzowych." Annales Universitatis Mariae Curie-Sklodowska, sectio L – Artes 14, no. 2 (2017): 119. http://dx.doi.org/10.17951/l.2016.14.2.119.
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<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>
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Федосеева, Т. В. "About Christian Aspects of S. A. Yesenin’s Ethnopoetics in the 1910s." Вестник Рязанского государственного университета имени С.А. Есенина, no. 1(70) (March 17, 2021): 103–16. http://dx.doi.org/10.37724/rsu.2021.70.1.011.
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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.
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Booker, Vaughn. "“An Authentic Record of My Race”: Exploring the Popular Narratives of African American Religion in the Music of Duke Ellington." Religion and American Culture: A Journal of Interpretation 25, no. 1 (2015): 1–36. http://dx.doi.org/10.1525/rac.2015.25.1.1.
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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.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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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).
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Hellemans, Babette S. "Abelard’s Rib: Dialectics of a Twelfth-Century Monastic Marriage and the Historical Epistemology of Spirituality." Journal of Religion in Europe 6, no. 1 (2013): 64–89. http://dx.doi.org/10.1163/18748929-00601005.
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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.
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Yang, Lucinda. "Aspects of Pentecostal Christianity in Zimbabwe, by Lovemore Togarasei (ed.)." Pneuma 41, no. 2 (2019): 363–66. http://dx.doi.org/10.1163/15700747-04102030.
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Morgan, Robert. "Historical and Canonical Aspects of a New Testament Theology." Biblical Interpretation 11, no. 3 (2003): 629–39. http://dx.doi.org/10.1163/156851503790507954.
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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.
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Hurlbut, D. Dmitri. "Review: Aspects of Pentecostal Christianity in Zimbabwe, edited by Lovemore Togarasei." Nova Religio 23, no. 4 (2020): 141–42. http://dx.doi.org/10.1525/nr.2020.23.4.141.
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Engelke, Matthew, and Frans J. Verstraelen. "Zimbabwean Realities and Christian Responses: Contemporary Aspects of Christianity in Zimbabwe." Journal of Religion in Africa 30, no. 4 (2000): 512. http://dx.doi.org/10.2307/1581596.
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Handaric, Mihai. "Aspects related to the influence of Christianity on the Society." Randwick International of Social Science Journal 2, no. 2 (2021): 58–66. http://dx.doi.org/10.47175/rissj.v2i2.215.
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In this paper the author analyzes the influence of Christianity on society. There will be demonstrated that through its structure, man was created to live in the community. He discovers himself by relating to the world surrounding him, as it is argued by Martin Heidegger, and Martin Buber. Here we also include the relationship with the transcendent. The philosophical and sociological arguments help us understand the influence Christianity had on European society. The religion of the European nations had a strong influence on the civilization of the continent and the world. Researchers have come to the conclusion that man was created with an innate religious feeling. Rudolf Otto sought to demonstrate that man's religious experience can only be explained by the aprioric existence of the sacred. So did Mircea Eliade, who introduced a new term "hierophany" to define the act of experiencing the sacred. There were also researchers who reinterpreted the relationship with the sacred. Emile Durkheim argued that ultimately, religion in its present form will be replaced by a so-called "civic religion," which will replace religious services in churches. Accepting the perspective of Scripture, the author tries to show the idea of the presence of Divinity in the believer's life (John 14:15-26). Jurgen Moltman asserts that if society were to enter the process of Christ's discipleship, she would discover the divine alternatives that bring the long-awaited results. Max Weber argued that Christian religion, and especially the sects of Protestantism, had a decisive role in influencing the culture and civilization of modern Europe, and the world at large. From his point of view, the decision of man in capitalist society to make a great effort in his work, has a religious motivation, namely, the doctrine of predestination. Considering that the moral and theological dimension of Christianity lies at the root of human significance, Christians struggle to defend the revealed message. A good example is given by Francis Schaeffer, who in his book Trilogy pleads to preserve the traditional moral values of the Bible. Schaeffer attempts to link the idea of revelation, as it is presented in the Christian Bible, with the discovering of man's significance.
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Yang, Xiaoli. "Contemplative Aspects of Pentecostal Spirituality." Journal of Pentecostal Theology 28, no. 1 (2019): 123–42. http://dx.doi.org/10.1163/17455251-02702008.
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How is the dynamic power of the Holy Spirit working through contemplative aspects of Pentecostal spirituality in Asia where Christianity thrives in a hostile environment today? Are there any insights that Pentecostal churches of the Global North can learn and experience deeper transformation through the Holy Spirit in a post-Christian world? This article shares a recent experience of a retreat with a group of Asian Pentecostal pastors. It describes how they, both individually and as a group, encountered God through contemplative practice within the praxis of their spiritual tradition. Drawing from their experiences grounded in Scripture, the article explores the key theological issues of silence, body, and response. Pentecostal churches are therefore encouraged to be eager to learn from the lived experiences of pastors in Asia and receptive to contemplative aspects of Pentecostal spirituality.
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Kim, Kirsteen. "Christianity’s Role in the Modernization and Revitalization of Korean Society in the Twentieth-Century." International Journal of Public Theology 4, no. 2 (2010): 212–36. http://dx.doi.org/10.1163/156973210x491903.
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AbstractThe development of South Korea and its growth to become the world’s eleventh largest economy has been accompanied by the introduction of Christianity and its increase to become the major religious group, to which nearly thirty per cent of the population are affiliated. This article probes the connection between these two spectacular examples of development; economic and religious. By highlighting moments or episodes of Christian contribution to aspects of development in Korean history and linking these to relevant aspects of Korean Christian theology, there is shown to be a constructive, although not always intentional, link between Korean Christianity and national development. The nature of the Christian contribution is seen not primarily in terms of the work ethic it engenders (as argued by Max Weber in the case of European capitalism) but mainly in the realm of aspirations (visions, hope) of a new society and motivation (inspiration, empowerment) to put them into effect. In other words, it was the public theology of Christianity that played a highly significant role in the modernization and revitalization of Korean society in the twentieth century.
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Avis, Paul. "Stephen Sykes and the Essence of Christianity." Ecclesiology 15, no. 1 (2019): 34–45. http://dx.doi.org/10.1163/17455316-01501006.
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Stephen Sykes chastised English (especially Anglican) theology for its neglect of systematic and doctrinal theology and worked for its revival. He viewed the liberal tendency in English theology in the 1960s and 1970s as attributable, at least in part, to lack of doctrinal rigour and to ecclesiastical woolliness. Sykes contributed to methodological reflection on systematic theology, but his occasional forays into systematics were not his major efforts. However, one systematic theological topic to which Sykes made a significant contribution was the question of the essence of Christianity, which he pursued in critical dialogue with a galaxy of modern theologians. His account of the essence in relation to the ‘external’ and ‘internal’ aspects of Christianity is not satisfactory and his conclusion that the essence is an ‘essentially contested concept’ is disappointing. Nevertheless, his discussion sheds light on the problem and remains a stimulus and resource for further work on this topic.
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Kings, Graharm. "Foundations for Mission and the Study of World Christianity." Mission Studies 14, no. 1 (1997): 248–65. http://dx.doi.org/10.1163/157338397x00167.
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AbstractIn this Forum Paper, Henry Martyn Lecturer Graham Kings reflects on three aspects of the legacy of nineteenth century Indian missionary Henry Martyn. The first aspect is that of Martyn as linguist and translator, the second is that of Martyn as a model and inspirer of missionaries, and the third aspect is the legacy of scholarship that Martyn's memory has inspired. Kings focuses particularly on the promise of the newly-relocated Henry Martyn Library at Westminster College, Cambridge.
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Nauta, Rein. "The Prodigal Son: Some Psychological Aspects of Augustine’s Conversion to Christianity." Journal of Religion and Health 47, no. 1 (2007): 75–87. http://dx.doi.org/10.1007/s10943-007-9134-1.
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Cherenkov, Mychailo. "Human rights, "orthodoxy" and "heresy": philosophical and religious framework of interpretations." Religious Freedom 1, no. 19 (2016): 60–66. http://dx.doi.org/10.32420/rs.2016.19.1.925.
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Post-secularism activates the role of religions in problematic and redefining seemingly inviolable foundations, axial ideas, key modernist concepts, including "human rights." It is worth noting that religious leaders and theologians evaluate "human rights" not only externally - as a political theory, ideology or even a separate religion, but each time they raise the question of the internal connection between Christianity and "human rights", which can acquire forms as "Orthodoxy", and "heresy". Attention to this connection, its forms and interpretations is exacerbated to the extent that the more expressive are the claims of postsecular versions of religiosity to the actual understanding of human rights and how weaker general, universal, transcendental foundations become. It is interesting to trace how the "heretical" and "orthodox" understanding of human rights changes as an example of Christianity, as the ratio of these understandings changes, and in the end, as the boundaries of "heretical" and "orthodox" in the Christianity themselves change - in its political-legal and philosophical-religious aspects .
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Percy, Martyn. "A Practical-Prophetic-Pastoral Exemplar: An Extended Homily on the Ministry and Writings of Percy Dearmer." Journal of Anglican Studies 19, no. 1 (2021): 37–47. http://dx.doi.org/10.1017/s1740355321000036.
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AbstractAn extended homily or meditation that focuses on some aspects of the life and work of Percy Dearmer. Dearmer, in his pastoral attentiveness, irenic prophetic action, and practical Christianity, sought to continue a distinctive English Anglican tradition of faithfully fulfilling his vocation through a richly incarnational ministry.
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Reynolds, Gabriel Said. "On the Presentation of Christianity in the Qurʾān and the Many Aspects of Qur’anic Rhetoric". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, № 1 (2014): 42–54. http://dx.doi.org/10.1163/22321969-12340003.
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Many important western works on the Qurʾān are focused on the question of religious influences. The prototypical work of this genre is concerned with Judaism and the Qurʾān: Abraham’s Geiger’s 1833 Was hat Mohammed aus dem Judenthume aufgenommen, or “What Did Muhammad Acquire from Judaism?” In Geiger’s work – and the works of many who followed him – material in the Qurʾān is compared to similar material in Jewish or Christian literature in the hope of arriving at a better understanding of the Qurʾān’s origins. In the present article I argue that these sorts of studies often include a simplistic perspective on Qur’anic rhetoric. In order to pursue this argument I focus on a common feature of these works, namely a comparison between material in the Qurʾān on Christ and Christianity with reports on the teachings of Christian heretical groups. Behind this feature is a conviction that heretical Christian groups existed in the Arabian peninsula at the time of Islam’s origins and that these groups influenced the Prophet. I will argue that once the Qurʾān’s creative use of rhetorical strategies such as hyperbole is appreciated, the need to search for Christian heretics disappears entirely.
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Fazel, Seena. "Baha'i Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue." Baha'i Studies Review 14, no. 1 (2007): 39–51. http://dx.doi.org/10.1386/bsr.14.39_1.
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This paper aims to present a novel Baha'i contribution to inter-religious dialogue, one that is based on developing intellectual bridges between the religions. It is argued that the concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities. Some preliminary aspects of this concept are outlined from scripture and current scholarship in Christianity and Islam. There are three aspects to continuity of revelation: commonalities between the religions, non-exclusivity and non-finality in relation to their claims. The paper concludes that a central theme of inter-religious dialogue should be the nature and lives of the prophet-founders. In the context of Christian Muslim dialogue, the challenge that the prophetic career of Muhammad represents for Christians is discussed in relation to Abdu'l-Baha's talks in the West. Finally, the importance for Baha'is of contributing to the western discourse on Islam is explored.
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Dijkstra, Jitse H. F. "Appropriation: A New Approach to Religious Transformation in Late Antiquity." Numen 68, no. 1 (2020): 1–38. http://dx.doi.org/10.1163/15685276-12341610.
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Abstract In this article, I propose the concept of “appropriation,” widely used in cross-cultural contexts, as a new approach to the process of religious transformation in Late Antiquity. This approach has the advantage that it encompasses the entire spectrum of individual responses to the impact of Christianity that characterizes the period. It is thus a particularly dynamic concept, as it accurately takes into account the interactive nature of the process and views it “from the bottom-up,” highlighting human agency. The variety of responses is illustrated by three case studies from Egypt — literature, monumental architecture (temples and churches), and magic — which can be regarded as exemplary for studying similar aspects of the religious transformation process in other areas of the (Eastern) Roman Empire. In each of these cases, the topic has until quite recently been viewed in terms of a “pagan” vs. Christianity framework, which has now been replaced by a more complex picture that exposes to the fullest extent the different forms of appropriation.
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Hunt, Stephen. "Alpha Programme." Fieldwork in Religion 1, no. 1 (2005): 49–68. http://dx.doi.org/10.1558/firn.v1i1.49.
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The Alpha course is possibly the most widespread and best known evangelizing initiative of recent times. Billing itself as an introduction into ‘basic Christianity’, Alpha is an innovating course that has been adopted world-wide by tens of thousands of churches. This paper overviews the research methods of a national survey in the UK which were utilized in order to investigate and analyse various aspects of Alpha including its use in different contexts, who joins the programme and why, and its anticipated levels of success. These aspects of Alpha were explored through a variety of research methods; questionnaires; semi-structured interviews; participant observation; and a literature review.
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Stinton, Diane. "Jesus—Immanuel, Image of the Invisible God: Aspects of Popular Christology in Sub-Saharan Africa." Journal of Reformed Theology 1, no. 1 (2007): 6–40. http://dx.doi.org/10.1163/156973107x182613.
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Widespread evidence indicates that Jesus Christ holds a most prominent place in popular cultures across Africa south of the Sahara. In the present article, empirical data generated through qualitative research in Kenya, Ghana, and Uganda serve to illustrate similar phenomena attested across the continent. Initial description and subsequent theological analysis highlight two central aspects of these Christologies: Jesus as Immanuel—God with us—in Africa, and Jesus as the "image of the invisible God" (Col. 1:15). Following a summary overview of Christological images in Africa, conclusions point out their significance to contemporary Christianity, particularly regarding the intrinsic relation between popular and academic theologies.
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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.
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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.
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Brown, Malcolm. "Politics as the Church's Business: William Temple's Christianity and Social Order Revisited." Journal of Anglican Studies 5, no. 2 (2007): 163–85. http://dx.doi.org/10.1177/1740355307083644.
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ABSTRACTChristianity and Social Order was a creature of its time and, although influential over several decades, is challenged by today's plurality and globalization. Nevertheless, the ascendancy of Radical and Neo-Orthodoxy repeats imbalances of the Christendom Group which Temple was concerned to counter. Temple's greatest weakness for today is his failure to appreciate the trend towards profound social plurality, and its challenge to his strong idea of nationhood. However, today's global economy suggests that plurality must be held in tension with other aspects of the dominant market model. Temple's work reinforces important critiques of market economics, including scepticism about the alleged impossibility of moral agreement. This in turn suggests that total abandonment of Temple's Middle Axiom approach may be premature. A better-developed theology of correctives would reflect classic Christian vocabulary, cohere with Temple's approach, and offer a route toward the revitalization of the Anglican tradition of public theology.
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Sundberg, Albert C. "Enabling Language in Paul." Harvard Theological Review 79, no. 1-3 (1986): 270–77. http://dx.doi.org/10.1017/s001781600002054x.
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Paul of Tarsus, first-century Diaspora-Jew-become-Christian, became, through Augustine and Luther, the canonical theologian for Protestant Christianity. Consequently, his theology has been of overwhelming interest, whether in research, teaching, or preaching. This dominating concern with his theology, however, has diverted interest from other significant deposits Paul left us in his letters. F. W. Beare, in a study on “St. Paul as Spiritual Director,” has shown that this itinerant preacher of primitive Christianity has left us a record of his pastoral concerns that can still serve as a useful model for the modern pastor. A growing number of scholarly articles on Paul and women shows that while Paul sometimes simply reflects a male-dominated social reality, he occasionally envisions freedom and equality for women. Disappointment in other aspects of Paul's social perspective is largely overcome when that perspective is sought within his teaching on the church which, in his apocalyptic orientation, would be the continuing social reality.
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Francis, Leslie J. "Personality and Attitude towards Religion among Adult Churchgoers in England." Psychological Reports 69, no. 3 (1991): 791–94. http://dx.doi.org/10.2466/pr0.1991.69.3.791.
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A sample of 165 regular churchgoers completed the short form of the Revised Eysenck Personality Questionnaire, together with the Francis scale of attitude towards Christianity. While the data demonstrate that the central thesis of Eysenck's theory relating personality with religious attitudes holds good among a religious sample, they also suggest that other aspects of personality theory and measurement relating personality with religious attitudes may function differently in a religiously committed sample than in more general samples.
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Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.
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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
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Bourdin, Bernard. "Les héritages chrétiens: quel avenir?" Moreana 46 (Number 176), no. 1 (2009): 175–90. http://dx.doi.org/10.3366/more.2009.46.1.14.
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The legacy from Christianity unquestionably lies at the root of Europe, even if not exclusively. It has taken many aspects from the Middle Ages to modern times. If the Christian heritage is diversely understood and accepted within the European Union, the reason is essentially due to its political and religious significance. However, its impact in politics and religion has often been far from negative, if we will consider what secular societies have derived from Christianity: human rights, for example, and a religious affiliation which has been part and parcel of national identity. The Christian legacy has to be acknowledged through a critical analysis which does not deny the truth of the past but should support a European project built around common values.
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Gíslason, Jónas. "Acceptance of Christianity in Iceland in the year 1000 (999)." Scripta Instituti Donneriani Aboensis 13 (January 1, 1990): 223–55. http://dx.doi.org/10.30674/scripta.67178.
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No Christian mission was pursued among the Norse in Iceland before the latter part of the tenth century, and the ruling body of the Church took no part in this work. In the beginning, missionary activity was the private initiative of an Icelander, and the concluding chapter was supported by the Norwegian crown. Christian influence increased steadily then during this heathen period. The greatest hindrance to the propagation of Christianity among the Icelandic chieftains during the tenth century was undoubtedly the fact that Christians were denied seats in the legislative assembly; therefore it was not easy for the sons of the chieftains to be converted. Although pagans enjoyed a majority at the Althing in the year 1000, the Christians had increased their numbers. There was great danger of war in the land if agreement were not reached at the assembly. The choice consequently was either to reach an agreement or have a civil war, which would have led to the abrogation of the legal political and power structure. Older and peaceable chieftains wanted above all to protect the peace and they consequently accepted baptism and professed Christianity. This indicates that Christianity has had a great influence on Icelandic national life. The Christian conversion at the Althing in the year 1000 was, thus, both a religious and a political decision.
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Paul, Vinil Baby. "‘Onesimus to Philemon’: Runaway Slaves and Religious Conversion in Colonial ‘Kerala’, India, 1816–1855." International Journal of Asian Christianity 4, no. 1 (2021): 50–71. http://dx.doi.org/10.1163/25424246-04010004.
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Abstract Several theories emerged, based on the Christian conversion of lower caste communities in colonial India. The social and economic aspects predominate the study of religious conversion among the lower castes in Kerala. Most of these studies only explored the lower caste conversion after the legal abolition of slavery in Kerala (1855). The existing literature followed the mass movement phenomena. These studies ignore the slave lifeworld and conversion history before the abolition period, and they argued, through religious conversion, the former slave castes began breaking social and caste hierarchy with the help of Protestant Christianity. The dominant Dalit Christian historiography does not open the complexity of slave Christian past. Against this background, this paper explores the history of slave caste conversion before the abolition period. From the colonial period, the missionary writings bear out that the slaves were hostile to and suspicious of new religions. They accepted Christianity only cautiously. It was a conscious choice, even as many Dalits refused Christian teachings.
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Carr, Stephen. "F. H. Bradley and Religious Faith." Religious Studies 28, no. 3 (1992): 371–86. http://dx.doi.org/10.1017/s0034412500021727.
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In the following there are two principal objectives. Firstly, I hope to show that what seems to be the usual view of Bradley prevalent amongst theologians and philosophers is inaccurate. Secondly, I shall attempt to set Bradley's thought, albeit briefly, in the wider context of our contemporary interests. I have been more concerned to consider the aspects of Bradley's work that are interesting and, I think, quite exciting for theologians than to give a more general account of his philosophy. Bradley's reactions to specific doctrines of Christianity were coloured a good deal by his reaction to an evangelical upbringing (he was the son of an evangelical clergyman), but on a more abstract level he has an interesting and striking philosophical approach to the notion of religious faith. It is with this latter that I am concerned here.
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Horbury, Ezra. "The Bible Abbreviated: Summaries in Early Modern English Bibles." Harvard Theological Review 112, no. 02 (2019): 235–60. http://dx.doi.org/10.1017/s0017816019000075.
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AbstractEarly modern English Bibles are among the most significant texts in western Christianity. They contained the translation of the Bible into English and its authorisation, they facilitated the Protestant Reformation, and their effects on English Christianity and culture are felt vividly to this day. A vital facet of these editions are paratexts: the titles, summaries, glosses, and other non-canonical additions appended to scripture to aid its organisation and interpretation. Though neglected by literary, historical, and theological scholarship, these paratexts comprised huge portions of early modern Bibles and acted as productive vehicles to disseminate politics and theologies. One such form of paratext are the casus summarii, the chapter summaries that precede many chapters in early modern Bibles. In these summaries, significant biblical events or controversial subjects were condensed, omitted, reframed, rephrased, or otherwise represented to suit the editor’s purposes. This article provides the first survey of the chapter summaries in early modern English Bibles, with a table detailing the extent to which they were copied between editions. The article focuses on the Matthew, Geneva, and KJV Bibles, with additional discussion of the Coverdale, Great, and Bishops’ Bibles. The article addresses notable aspects of this material, including practices of translation, representations of Sodom, the anglicisation of names, and the sexualisation of Eve. By explicating the origins and influences of these summaries, this article facilitates the understanding and study of paratexts and demonstrates their importance to scholarship of early modern Christianity.
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Schliesser, Benjamin. "Why Did Paul Skip Alexandria? Paul's Missionary Strategy and the Rise of Christianity in Alexandria." New Testament Studies 67, no. 2 (2021): 260–83. http://dx.doi.org/10.1017/s0028688520000296.
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Why did Paul skip Alexandria? Why is there a blank spot on his missionary map? What prompted him to make plans to travel west rather than south? The lack of scholarly interest in this question is almost as conspicuous as the lack of sources for earliest Christianity in Alexandria. This article surveys and categorises the rather random hypotheses offered in scholarship. They relate to Paul's self-understanding as a missionary, to his theologicalraison d’être, to religious and cultural aspects, and to political circumstances. The most plausible answer concerns early Christian mission strategy: Paul skipped Alexandria because it was a Jewish city and as such part of the Jewish-Christian mission.
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Kratochvíl, Petr. "Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age." Religions 12, no. 6 (2021): 443. http://dx.doi.org/10.3390/rel12060443.
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This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spatially dynamic, stressing pilgrimage as movement or a journey. The classic Turnerian conceptualization of a pilgrimage as a three-phase kinetic ritual thus falls apart, with liminality appropriated by the progressive type and aggregation almost entirely taken over by the conservative, apparitional pilgrimage. As a result, pilgrimage has once again become a geopolitical reflection of the broader ideological contestation both within Christianity and beyond.
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Ladouceur, Paul. "Neo-traditionalist ecclesiology in Orthodoxy." Scottish Journal of Theology 72, no. 4 (2019): 398–413. http://dx.doi.org/10.1017/s0036930619000619.
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AbstractModern anti-ecumenism in Orthodoxy is grounded in a sacramental or eucharistic ecclesiology which identifies Christianity and the church exclusively with the Orthodox Church and stands in opposition to universal baptismal ecclesiology. This neo-traditionalist ecclesiology stresses the unity of the sacraments of baptism, chrismation and eucharist as equally necessary for membership in the church, identified exclusively with the Orthodox Church. It exploits a weakness in Orthodox eucharistic ecclesiology, according to which the church, identified with the Orthodox eucharistic community, can be interpreted as excluding non-Orthodox Christians from the church. The article demonstrates that this anti-ecumenical, exclusivist ecclesiology is contrary to several major aspects of the Orthodox tradition.
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Ipgrave, Michael. "Anglican Approaches to Christian–Muslim Dialogue." Journal of Anglican Studies 3, no. 2 (2005): 219–36. http://dx.doi.org/10.1177/1740355305058891.
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ABSTRACTThree aspects of the Anglican understanding of Christianity can make a distinctive contribution to Christian–Muslim dialogue today. Recognition of the importance of context highlights the complexity and variety of the situations in which Christians and Muslims encounter one another. Basing unity on a sense of collegiality which can withstand disagreement offers a model for shared working across religious differences. The interpretation of Scripture through reason and tradition under the guidance of conscience points to a dialogue between those addressed by the Bible and by the Qur'ān respectively. These themes are illustrated through contemporary Anglican involvement in three Christian–Muslim projects, and their theological implications are explored.
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Somos, Mark. "Beyond Minimalism." Grotiana 35, no. 1 (2014): 119–57. http://dx.doi.org/10.1163/18760759-03501004.
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This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive Christian Truths (The Trinity; Jesus Christ; Son of God, Son of Man; Death, Resurrection, and Ascension; Free will; Immortality; Doctrinal omissions); (5) Proofs from Providential History (The Bible’s textual integrity; The spread of Christianity; The early Church and the Bible), (6) Aspects of Reception; and (7) Conclusion: Christianity according to De veritate (Summary of findings; Thesis 1: Secularising legalism; Thesis 2: Didactic secularisation).
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Danz, Christian. "CHRISTIANITY AND THE ENCOUNTER OF WORLD RELIGIONS. CONSIDERATIONS TO A CONTEMPORARY THEOLOGY OF RELIGION." Correlatio 15, no. 2 (2017): 9. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n2p9-26.
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A basic problem of the contemporary religious-theological discussion may consist in the task of connecting a methodically sensitive cultural-hermeneutical theory of religion with a normative perspective. This task cannot be fairly developed either from theologies of religion oriented by the religious-theological triadic pattern of exclusivism, inclusivism, and pluralism, or from the conceptions of comparative theologies. In my essay, I take up this question and try to show further aspects for the present religious-theological discussion by means of Tillich’s lectures on Christianity and the Encounter of the World Religions. His contribution is a threefold one: (1.) Through the methodic assimilation of the concept of religion, the pluralism of religions becomes, in principle, recognized. (2.) The foundation of the history of religions leads to a differentiated perception of the complex interreligious exchange processes. (3.) Tillich’s theology of religion involves not only the recognition of religious pluralism, but also a methodological justification for a normative criterion for the evaluation of religions. In the form of six theses, I would like to answer the question of the consequences of what has been said so far for the reflection and treatment of religious pluralism within theology.
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Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.
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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is problematic. 1) While siðr had various meanings in vernacular language, the current debate emphasises only its religious aspect, thus turning the indigenous term into an implicit etic concept. 2) The word siðr and its cognates were also used in medieval Scandinavian languages as designations for Christianity, and hence, the categorisation of pre-Christian siðr and medieval Christian religion is misleading. 3) The distinction between popular siðr and formal religion is fundamentally based on the two-tier model of popular/folk religion–religion. 4) The vernacular (religious) word siðr in the sense of ‘religious customs, the religious aspects of the conventional way of life’ and the heuristic category of (lived) religion are in fact complementary in the study of religion in both Viking and medieval Scandinavia.
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CHIRKOV, NIKOLAI V. "THE SIGNIFICANCE OF THE INCULTURATION OF CHRISTIANITY FOR THE MISSIONARY ACTIVITY OF THE RUSSIAN ORTHODOX CHURCH, REVEALED IN THE EPISTLES OF THE ROMAN PONTIFFS OF THE POST-CONCILIAR PERIOD." Study of Religion, no. 1 (2021): 24–33. http://dx.doi.org/10.22250/2072-8662.2021.1.24-33.
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The theme of the inculturation of Christianity is gaining increasing interest and relevance not only among church disciplines, but also a number of religious and social research areas. In particular, this topic is widely discussed in the field of interreligious and intercultural interaction. According to the position of the Roman Curia, expressed in the pontifical documents of the post-conciliar period, the task of inculturation is seen in the preaching of Christianity from the position of transformation and insight into existing cultures with the Gospel, taking into account the openness to one's own transformation. With the emergence of the concept of inculturation of Christianity in Catholic terminology, its aspects, methods and forms began to develop and received theological substantiation in the works of the pontiffs of the RCC. In the article, the author attempts to analyze the pontifical documents of Pope John Paul II, as well as those of his successors - the retired prelate Benedict XVI and now the head of the Holy See, Pope Francis.
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McEntire, Jeffrey L. "Confessions of ‘the Weak’: The Ecclesiastical Hindrance of Determinism in Silence." Exchange 49, no. 2 (2020): 164–78. http://dx.doi.org/10.1163/1572543x-12341560.
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Abstract Christ imagery in Silence represents Endō’s intentional progression from ‘father-religion’ to ‘mother-religion’. This paper explicates the former as a distortive ideological belief—the determinism of the ‘strong’ and ‘weak’—that conveys Endō’s aversion for institutionalized and paternal aspects of Christianity; that sows feelings of superiority toward ‘the weak’ in Rodrigues (revealed especially as he administers confession); and that anthropomorphizes as an internal voice that accuses and haunts with fears of inadequacy. Christ’s immediacy through and sympathy for universal suffering relinquishes the categories of ‘strong’ and ‘weak,’ assures a doubting Rodrigues of forgiveness, and—along with the Christian-Buddhist foundation of Rodrigues’ self-renunciation—illustrates the interreligious nature of Endō’s mother-religion.
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White, Adam G. "‘Three Strikes, You’re Out!’." Journal of Pentecostal Theology 29, no. 2 (2020): 275–96. http://dx.doi.org/10.1163/17455251-02902006.
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Abstract In an increasingly individualistic culture, we have somewhat lost sight of the important community aspect of Christianity, particularly when it comes to church discipline. One of the more challenging aspects of modern church ministry is what to do when a person’s behaviour threatens the unity and wellbeing of the community. In the nt, we see harsh measures applied to such people, but how do we translate these examples into today’s church? This article looks at the practice of exile or expulsion in the world of the nt generally and the Pauline communities specifically. It will then consider the implications of the practice, as revealed in scripture, and the challenges presented to its implementation in the modern church.
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Yilmaz, Ihsan, Nicholas Morieson, and Mustafa Demir. "Exploring Religions in Relation to Populism: A Tour around the World." Religions 12, no. 5 (2021): 301. http://dx.doi.org/10.3390/rel12050301.
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This paper explores the emerging scholarship investigating the relationship between religion(s) and populism. It systematically reviews the various aspects of the phenomenon going beyond the Western world and discusses how religion and populism interact in various contexts around the globe. It looks at Islam, Hinduism, Buddhism, Judaism, and Christianity and how in different regions and cultural contexts, they merge with populism and surface as the bases of populist appeals in the 21st century. In doing so, this paper contends that there is a scarcity of literature on this topic particularly in the non-Western and Judeo-Christian context. The paper concludes with recommendations on various gaps in the field of study of religious populism.
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Neyrey, Jerome H. "Book Reviews: Abraham J. Malherbe, Social Aspects of Early Christianity. Second edition, enlarged. Philadelphia: Fortress, 1983. Pp. xii + 131. Paper $6.95." Biblical Theology Bulletin: Journal of Bible and Culture 15, no. 1 (1985): 36–37. http://dx.doi.org/10.1177/014610798501500116.
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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.
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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in the general spiritual concepts creating the needed frame and support of innovative thinking in entrepreneurial and managerial activities looking for any “new spirit of capitalism”. Identified spiritual character of business potentials is distinguished by positive and negative spiritual (religious) factors based on world’s religions. General religious (spiritual) factors are reflected on the background of basic selected religious systems Judaism, Christianity (Protestantism, Roman Catholicism and Eastern Orthodoxy) Islam, Hinduism, Buddhism and other Asian directions. The study culminates in the discovery of religiosity of the capitalism itself. All the above-mentioned points are important contribution for better understanding of current multi-cultural and multi-religious growing trends.
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van Lint, Theo Maarten. "The Formation of Armenian Identity in the First Millenium." Church History and Religious Culture 89, no. 1 (2009): 251–78. http://dx.doi.org/10.1163/187124109x407925.
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AbstractIn tracing three possible answers to the question what the 'first millennium' might be for the Armenians, various layers of the Armenian tradition constitutive of the formation of Armenian identity are presented. Three periods are distinguished: the Nairian-Urartian stretching from about 1200 bce to the conquest of the Armenian plateau by the Achaemenids; followed by the Zoroastrian phase, in which political, religious, social, and cultural institutions in Armenia were closely related to Iranian ones, lasting until the adoption of Christianity as state religion in Armenia at the beginning of the fourth century. This heralds the third and last phase considered in this contribution, concluding with the cornerstone of Armenian identity formation in the direction given to Armenia and its Church by Yovhannēs Ōjnec'i (John of Odzun, d. 728), who opted for a moderate form of Miaphysitism after the rejection of the Council of Chalcedon. The developments in each of the three periods are measured against the criteria Smith considered central for the presence of an ethnie, while attention is given to the Iranian aspects of Armenian society, the presence of a Hellenistic strand in its culture, and its western turn upon the adoption of Christianity.
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McGeoch, Graham. "Pussies Rioting and Indecent Praying: Transforming Orthodoxy in the Company of Marcella Althaus-Reid." Feminist Theology 26, no. 3 (2018): 297–307. http://dx.doi.org/10.1177/0966735018759453.
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This article proposes to engage Pussy Riot’s Punk Prayer in light of Marcella Althaus-Reid’s Indecent Theology and in dialogue with Orthodox theology and the prison letters exchanged by Nadhezhda Tolokonnikova, and Slavoj Zizek. First, there is a discussion of aspects of Althaus-Reid’s theology: caminata, libertinaje, and la vida loca. Second, the Punk Prayer – what I will call an Indecent Prayer – is presented in dialogue with Althaus-Reid’s theology and Orthodox theology. Third, the prison letters between Nadya and Slavoj are discussed in light of Althaus-Reid’s Indecent theology and Nadya Tolokonnikova’s Sly Christianity.
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Llorent-Vaquero, Mercedes. "Religious Education in Public Schools in Western Europe." International Education Studies 11, no. 1 (2017): 155. http://dx.doi.org/10.5539/ies.v11n1p155.
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Christianity is one of the cultural and ethical cornerstones of Europe. In the European Union (EU) there is no overarching policy on religious education (RE) in the school system. The authors use a comparative methodology to analyze the constitutions of Western European countries in relation to different aspects of RE. Specifically, it is focused in Germany, Austria, Belgium, France, Ireland, Luxembourg and the Netherlands. Whereas the right to religious freedom for all is clearly established in these constitutions, obvious differences are revealed in the legal provisions for and attitudes towards religious education. For example, the legal framework of this education has been included in the constitutions of all the analyzed countries, except in the case of France. Also, optional subjects are on offer in Germany, Belgium, the Netherlands, and Luxembourg, however no alternative subjects to RE are on offer in Austria. In this sense, the authors defend that it is essential to open up the academic dialogue about religious and spiritual issues.