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Journal articles on the topic 'Studies in Eastern Religious Traditions'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

Kent, Stephen A. "Scientology's relationship with eastern religious traditions." Journal of Contemporary Religion 11, no. 1 (1996): 21–36. http://dx.doi.org/10.1080/13537909608580753.

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2

Katz, Steven T. "Ethics and Mysticism in Eastern Mystical Traditions." Religious Studies 28, no. 2 (1992): 253–67. http://dx.doi.org/10.1017/s0034412500021582.

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Ethics and mysticism, we are regularly instructed, are if not antithetical, then certainly, at the very least, unrelated. This common wisdom is predicated on a specific understanding of morality and a flawed, though widespread, conception of mysticism and mystical traditions. It is yet another distorted and distorting manifestation of the still more universal misapprehension that mystics are essentially arch-individualists, ‘Lone Rangers’ of the spirit, whose sole intention is to escape the religious environments that spawned them in order to find personal liberation or salvation. Accordingly,

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3

Clayton, John. "Religions, Reasons and Gods." Religious Studies 23, no. 1 (1987): 1–17. http://dx.doi.org/10.1017/s0034412500018503.

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Philosophers have tended to discuss theistic proofs (and theistic disproofs) largely in abstraction from their specific roles within the religious traditions in which those proofs were cultivated and in which, until modern times, they flourished. As a result, the traditional theistic proofs of the West are generally presented in the philosophical literature as no more than (failed) attempts to demonstrate or within tolerable limits to establish the probability of the existence of at least one god. Whatever the history of philosophy may suggest, the history of religions shows that theistic proo

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4

Lowe, Scott. "The Book of Enlightened Masters: Western Teachers in Eastern Traditions." Nova Religio 2, no. 2 (1999): 323–25. http://dx.doi.org/10.1525/nr.1999.2.2.323.

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5

Sannikov, Sergiy. "Orthodox Christian Renewal Movements in Eastern Europe." European Journal of Theology 28, no. 1 (2020): 92–94. http://dx.doi.org/10.5117/ejt2019.1.019.sann.

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SummaryThis book explores changes in the Orthodox Churches of Eastern and South-Eastern Europe as they came into contact with rapid changes in the modern world. Religious renewal movements among Orthodox believers appeared almost simultaneously in different areas of Eastern Europe at the end of the nineteenth and during the first decades of the twentieth century. The contributors examine these movements and the case studies include the ‘God Worshippers’ in Serbia, religious fraternities in Bulgaria, the ‘Zoe movement’ in Greece, the evangelical movement among Romanian Orthodox believers known

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Misztal, Bronislaw, and William H. Swatos. "Politics and Religion in Central and Eastern Europe: Traditions and Transitions." Journal for the Scientific Study of Religion 34, no. 4 (1995): 541. http://dx.doi.org/10.2307/1387361.

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7

Studebaker, Steve. "Jonathan Edwards's social Augustinian trinitarianism: an alternative to a recent trend." Scottish Journal of Theology 56, no. 3 (2003): 268–85. http://dx.doi.org/10.1017/s0036930603001066.

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Contemporary Edwards scholars frequently use the threeness – oneness paradigm to interpret his trinitarianism. The threeness – oneness paradigm maintains that the trinitarian traditions and particular theologians within the traditions reduce to an emphasis on either divine unity/substance or plurality/persons. Eastern Cappadocian trinitarianism and Western theologian Richard of St Victor use the social analogy and represent the threeness trajectory. The Western Augustinian tradition uses the psychological analogy and represents the oneness trajectory. Amy Plantinga Pauw's writings are the most

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8

Lipov, Anatoly N. "Karl Pinggera “He trampled down death by death!” dying, mourning, and Easter faith in the Eastern orthodox tradition." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 63 (2022): 89–106. http://dx.doi.org/10.37816/2073-9567-2022-63-89-106.

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Rituals are omnipresent. Religions provide answers to death. They interpret death as a transition to another form of existence and form different cultures of the dying person, marking daily transitions as well as turning points such as births, weddings, illness and death. Accompanying the dying person is common to all cultures. At the same time, when creating conditions for a humane and dignified death, it is necessary to take into account the existing cultural and religious-ideological differences between various Christian traditions, consisting in what this accompaniment looks like, what the

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9

Guglielmi, Marco. "Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity." Religions 13, no. 11 (2022): 1019. http://dx.doi.org/10.3390/rel13111019.

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Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western count

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10

Kitts, Margo. "The Near Eastern Chaoskampf in the River Battle of Iliad 21." Journal of Ancient Near Eastern Religions 13, no. 1 (2013): 86–112. http://dx.doi.org/10.1163/15692124-12341246.

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Abstract This essay explores the river battle of Iliad 21 in terms of the Near Eastern mythological motif known as the Chaoskampf, wherein an order-promoting storm deity prevails over a water deity associated with chaos. The first section outlines four notable features of the protean Chaoskampf traditions in ancient Near Eastern literature, from Mesopotamia to the Levant to Anatolia. The second section traces these four features into the Iliad’s river battle and explains their presence by proposing cross-traditional mythopoesis, confluent with other cultural exchanges as established in recent

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11

Luka, Oksana Victoria. "On Western Ukrainian Iconographic Practice." Studies in World Christianity 17, no. 2 (2011): 119–36. http://dx.doi.org/10.3366/swc.2011.0016.

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Standard works on the theology of icons and histories of Byzantine art usually present us with well-known and prominent examples of Byzantine iconography. Often overlooked, however, are the many and various traditions of iconography that have flourished in small and distant regions. These little-known local iconographic traditions, however, have great value. The aim of this paper is to present reflections on the importance of local iconography in the life of faith of Eastern Christian communities by drawing attention to the unique iconographic tradition developed in Western Ukraine. Emphasis i

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12

Gautier, Mary L., and William H. Swatos. "Politics and Religion in Central and Eastern Europe: Traditions and Transitions." Review of Religious Research 37, no. 3 (1996): 286. http://dx.doi.org/10.2307/3512293.

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13

Binns, John. "Monasticism—Then and Now." Religions 12, no. 7 (2021): 510. http://dx.doi.org/10.3390/rel12070510.

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The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being fo

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Le Roux, Magdel. "In Search of the Origin of the Merchants of Sena." Religion and Theology 10, no. 1 (2003): 24–50. http://dx.doi.org/10.1163/157430103x00150.

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AbstractThe oldest, recorded oral tradition ofthe Lemba of southern Africa, individually also known as mušavi (buyer/trader), nyakuwana (the man who finds the things which are bought), or mulungu ('white man' or 'the man from the North'), is that their Israelite ancestors came to Africa by boat as traders from a remote place called Sena on the 'other side' of the 'Phusela'. Some say they came through Egypt. From anthropological and archaeological evidence it has become clear that at a very early stage continuing influences between the Semitic world (Phoenician, Hebrew and Sabaean) and the east

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15

Duncan, Thomas. "Breathing with Both Lungs: The Uncreated Grace of the Holy Trinity in the Works of Karl Rahner and St Gregory Palamas." Irish Theological Quarterly 86, no. 2 (2021): 127–46. http://dx.doi.org/10.1177/0021140021995905.

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Eastern Orthodox theology in the 20th century experienced what has been referred to as a ‘Palamite renaissance,’ through a certain rediscovery of the works of the 14th-century archbishop and theologian, St Gregory Palamas. In the Christian West, 20th-century theology saw a great ‘return to the sources,’ among which Karl Rahner’s influential work played an important role in integrating elements of the scholastic tradition with that of the biblical and Greek patristic traditions. While there is a growing awareness and acceptance of Palamas’s teaching among Western scholars, many still view it as

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16

Barua, Ankur. "The Hindu Cosmopolitanism of Sister Nivedita (Margaret Elizabeth Noble): An Irish Self in Imperial Currents." Harvard Theological Review 113, no. 1 (2019): 1–23. http://dx.doi.org/10.1017/s0017816019000324.

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AbstractSister Nivedita (Margaret Elizabeth Noble), a prominent disciple of the Hindu guru Swami Vivekananda, creatively reconfigured some traditional Vedantic vocabularies to present the “cosmo-national” individual as one who is not antithetical to but is deeply immersed in the densities of national locations. As we situate Nivedita’s “vernacular cosmopolitanism” in post-Saidian academic cultures, one of the most striking features of her reiteration of the theme that Indians should seek the universal in and through the particularities of their national histories, cultural norms, and religious

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17

Christiano, Kevin J., and William H. Swatos. "Politics and Religion in Central and Eastern Europe: Traditions and Transitions." Sociology of Religion 57, no. 3 (1996): 332. http://dx.doi.org/10.2307/3712168.

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18

Patru, Alina. "Theological Valorization of the Other from an Orthodox Christian Perspective: Dorin Oancea’s Model of Theology of Religions in Relation to Social and Theological Developments of Modernity." Religions 13, no. 6 (2022): 552. http://dx.doi.org/10.3390/rel13060552.

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This paper analyzes the model of theology of religions elaborated by the Romanian Orthodox theologian Dorin Oancea and highlights the possibilities for openness towards other religious realms and for real theological validation of non-Christian religions. It focuses both on the modern premises of this model and on the ways in which the author ensures its continuity inside the Tradition and its acceptance within the Orthodox-Christian world. Dorin Oancea’s construct, a unique system of pluralistic inclusivism, elaborated by an Orthodox theologian who wants to remain aligned with the Eastern Ort

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19

van der Sluijs, Marinus. "On the Wings of Love." Journal of Ancient Near Eastern Religions 8, no. 2 (2008): 219–51. http://dx.doi.org/10.1163/156921208786611755.

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AbstractA single passage in Hesiod's Theogony describes Aphrodite's abduction of Phaethon. At first glance, this Phaethon appears to have little in common with his namesake, who famously rode the chariot of the sun god for a day. Accordingly, various reputable scholars have treated them as two unrelated characters. This article argues that the underlying theme of apotheosis through catasterism—reinforced through comparison with ancient Near Eastern traditions—forges a link that allows for the ultimate unity of these divergent traditions concerning Phaethon.

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20

Geaves, Ron. "RELIGION AND ETHNICITY: COMMUNITY FORMATION IN THE BRITISH ALEVI COMMUNITY." Numen 50, no. 1 (2003): 52–70. http://dx.doi.org/10.1163/156852703321103247.

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AbstractThe article explores the Alevi community, a little-studied Muslim-influenced heterogeneous religious tradition whose roots are in Eastern Turkey, and provides recent fieldwork of the Alevi presence in London which has appeared through migration since the 1980s. This community development is compared with the older Alevi community in Istanbul. The intention is to use the high number of Alevis who live in diaspora communities to analyse the relationship between religion and ethnicity. The author argues, that even though the Alevi revival that has manifested since the 1990s and in which A

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21

Weeden, Sr., Theodore. "Kenneth Bailey's Theory of Oral Tradition: A Theory Contested by Its Evidence." Journal for the Study of the Historical Jesus 7, no. 1 (2009): 3–43. http://dx.doi.org/10.1163/174551909x376814.

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AbstractThis is a critique of Kenneth Bailey's theory of oral tradition, a theory which he calls 'informal oral controlled tradition'. Bailey contends that informal oral controlled tradition is an oral methodology employed historically by Middle Eastern societies to preserve and transmit accurately the essential, fundamental components, per Bailey, of their oral traditions. Bailey posits that the same methodology was utilized by the Jesus movement from its outset to at least the time of the Roman-Jewish War in order to preserve accurately and transmit faithfully the essential historical core o

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22

Reeves, John C. "Exploring the Afterlife of Jewish Pseudepigrapha in Medieval Near Eastern Religious Traditions: Some Initial Soundings'." Journal for the Study of Judaism 30, no. 2 (1999): 148–77. http://dx.doi.org/10.1163/157006399x00037.

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23

Bostani, Ahmad. "Henry Corbin’s Oriental Philosophy and Iranian Nativist Ideologies." Religions 12, no. 11 (2021): 997. http://dx.doi.org/10.3390/rel12110997.

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This paper aims to explore the roots of the nativist discourse among Iranian intellectuals in the 20th century prior to the Islamic Revolution, a discourse based on Eastern authenticity and the felt need for a return to Islamic, Persian, or Asian traditions. This general tendency took various forms among anti- and even pro-regime intellectuals, including severe anti-modernist evaluations of Al-e-Ahmad, Hossein Nasr, Ahmad Fardid, and Ehsan Naraqi. This nativist movement, as some scholars have shown, played a significant role in the victory of the Islamic Revolution in 1979. This paper aims to

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24

Grisbrooke, W. Jardine. "Word and Liturgy: The Eastern Orthodox Tradition." Studia Liturgica 16, no. 3-4 (1986): 13–30. http://dx.doi.org/10.1177/0039320786016003-402.

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25

Titarenko, Larissa. "Religious Pluralism in Post-communist Eastern Europe." Anthropological Journal of European Cultures 19, no. 1 (2010): 40–53. http://dx.doi.org/10.3167/ajec.2010.190104.

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There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiou

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26

Rachma, Alviani. "Mosques and Imams: Everyday Islam in Eastern Indonesia." Islamic Studies Review 1, no. 1 (2022): 131–34. http://dx.doi.org/10.56529/isr.v1i1.23.

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Kathryn M. Robinson [ed.], Mosques and Imams Everyday Islam in Eastern Indonesia, Singapore: NUS Press, 2020. This compilation features nine excellent contributions from authors who studied the role of local imams and mosques in eastern Indonesia as part of the project “Being Muslim in Eastern Indonesia: Practice, Politics, and Cultural Diversity” funded by Australian Research Council Discovery Project. The research examines not only the role of imams in eastern Indonesia, but also discusses the process and sociocultural impacts of Islam on Islamic identity and religious authority in the regio

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Somov, Alexey. "The martyrdom of Daniel and the Three Youths." Journal for the Study of the Pseudepigrapha 30, no. 4 (2021): 198–227. http://dx.doi.org/10.1177/09518207211015964.

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This article investigates the legend about the persecution and martyrdom of Daniel and his three companions at the hand of a wicked Persian king. This story is found in Eastern Orthodox liturgical, hagiographical, and homiletical texts and is based on extracanonical traditions similar to those of the “rewritten Bible” in the Old Testament Pseudepigrapha. The article investigates how the canonical story about Daniel and the Three Youths developed into this account of their martyrdom for Christ. The origins, liturgical function, and textual history of this legend are discussed, as well as its st

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Stoyanov, Yuri. "The Debate on Medieval Western Christian Dualism through the Prism of Slavonic Pseudepigrapha." Scrinium 14, no. 1 (2018): 334–50. http://dx.doi.org/10.1163/18177565-00141p23.

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Abstract The study of the Old Slavonic pseudepigrapha has assumed wider significance in wider areas of Jewish and Christian religious history after recent research has indicated their importance for the investigation of early Jewish and Christian apocalypticism, Gnosticism and the Jewish Merkabah tradition. The article intends to present the state of evidence and research of the influx of early Jewish and Christian parabiblical narratives and notions in western medieval heretical milieux (via the transmission of Slavonic apocryphal traditions through Eastern dualist channels). The parabiblica

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Yenigun, Halil Ibrahim. "Islamic Traditions and Comparative Modernities." American Journal of Islam and Society 26, no. 4 (2009): 146–50. http://dx.doi.org/10.35632/ajis.v26i4.1377.

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From 25-26 September 2009, Thomas Jefferson’s academic village inCharlottesville, the University of Virginia (UVA), hosted the Thirty-EighthAnnual Conference of theAssociation of Muslim Social Scientists of NorthAmerica (AMSS). Cosponsored by the university’s Department of ReligiousStudies and the Department of Middle Eastern and South Asian Languagesand Cultures, presenters and participants discussed “Islamic Traditions andComparative Modernities.”In his opening remarks, Conference Chair Abdulaziz Sachedina(Frances Myers Ball Professor of Religious Studies, UVA) underlined thedeliberate choic

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30

Bailey, Kenneth E. "Middle Eastern Oral Tradition and the Synoptic Gospels." Expository Times 106, no. 12 (1995): 363–67. http://dx.doi.org/10.1177/001452469510601203.

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31

Grizāne, Maija. "Soviet Secularisation: the Experience of the Old Believers in Eastern Latvia." HISTORICKÁ SOCIOLOGIE 14, no. 1 (2022): 23–35. http://dx.doi.org/10.14712/23363525.2022.3.

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The article provides the first overview on Soviet secularisation and the response of priest-less Old Believers in Latvia. Unlike Russia, Latvian Old Believers had the experience of longterm living in democracy before they were incorporated in the Soviet system. This fact played a crucial role in the strategies of preserving religiosity under atheism. The studied oral life-stories demonstrate that the majority of Old Believers chose living a double life of a trustworthy Soviet citizen in public and a devoted follower of the faith in private. Overcoming restrictions in social career, education a

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Thrower, James A. "The Ways of Religion: An Introduction to the Major Traditions. Edited by Roger Eastern. Oxford University Press, second edition1993. £17.95." Scottish Journal of Theology 49, no. 4 (1996): 504. http://dx.doi.org/10.1017/s0036930600048584.

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33

Trophimov, S. V. "Transformation of types of religiosity in the context of globalization." Moscow State University Bulletin. Series 18. Sociology and Political Science 24, no. 3 (2018): 41–61. http://dx.doi.org/10.24290/1029-3736-2018-24-3-41-61.

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The article outlines the transformation of types of religiosity in the conditions of modern Western society. An assessment of the religious situation in contemporary Western society at the end of the 20th century and some examples are given. Particular attention is paid to the crisis of secular regulation of religion in modern society. Paradoxically, the weakening of the regulatory capacity of religious institutions leads to a weakening of the secular state. Religion, displaced into the private sphere, undergoes significant transformations. The active expansion of neoliberal ideology through t

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Makarevičs, Valērijs, and Dzintra Iliško. "ETHNIC IDENTITY AND ETHNIC CULTURE AMONG THE RESIDENTS OF EASTERN LATVIA." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 2 (May 20, 2020): 28. http://dx.doi.org/10.17770/sie2020vol2.4886.

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Ethnic identity is an important component of a person’s personal identity. Many studies indicate that a strong and secure ethnic identity positively correlates with an adequate self-esteem, coping mechanisms, and optimism. In this study the authors intend to analyse the socio-psychological theories of the ethnic group, ethnic identity and the relationship of ethnic identity and ethnic culture. This article reflects findings gained as a result of a comparative analysis of the characteristics of ethnic identity and its connectedness with ethnic culture among the students of Eastern Latvia. The a

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35

SUNDERMANN, WERNER. "Zoroastrian motifs in non-Zoroastrian traditions." Journal of the Royal Asiatic Society of Great Britain & Ireland 18, no. 2 (2008): 155–65. http://dx.doi.org/10.1017/s1356186307008036.

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We owe to Zoroaster one of the oldest religions of mankind. We cannot call Zoroaster's doctrine a world religion in the strict sense, for it did not spread far beyond the limits of the Iranian world, nor did its followers spread over the world as the Parsis do now and the Manichaeans once did. But many ideas first expressed by Zoroaster or his followers, such as the all-encompassing dualism of good and evil, light and darkness, or the resurrection of the dead in the flesh, or the responsibility of mankind for the fate of this world and the world beyond, have influenced, from the middle of the

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Ha, Polly. "Reorienting English Protestantism." Journal of Medieval and Early Modern Studies 53, no. 1 (2023): 1–23. http://dx.doi.org/10.1215/10829636-10188987.

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This special issue seeks to expand the intellectual landscape of English Protestantism over the course of its long Reformation from the early sixteenth through the late seventeenth centuries. England's protracted conflict over its Protestant identity encouraged the diversification of its orientations to sacred texts and religious traditions, stretching it beyond western Europe to the eastern Mediterranean world. The essays examine English Protestant engagement with Hellenic, Hebraic, and Arabic sources and traditions within a wider context than typically explored in existing narratives. They i

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de Wet, Chris. "Slavery and Asceticism in John of Ephesus’ Lives of the Eastern Saints." Scrinium 13, no. 1 (2017): 84–113. http://dx.doi.org/10.1163/18177565-00131p09.

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This article examines the phenomenon of slavery – both institutional (being enslaved to other human beings) and divine (being enslaved to God) – and its relationship to asceticism in John of Ephesus’ (507-589 CE) Lives of the Eastern Saints. The study first examines the nature of institutional slavery in Lives. It is shown that John is somewhat indifferent with regards to institutional slaves – they are either depicted as symbols of the wealth and decadence of the elite, or part of the ascetic households of the virtuous. In both cases, though, the slaves serve to illuminate the vice or virtue

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Pilipenko, Gleb P. "Calendrical Rites of Ukrainians in Bosnia and Herzegovina: The Ethnolinguistic Aspect." Slovene 9, no. 2 (2020): 338–71. http://dx.doi.org/10.31168/2305-6754.2020.9.2.15.

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The paper discusses the rites and customs of the calendrical cycle of Ukrainians living in Bosnia and Herzegovina, as well as the vocabulary of the traditional culture associated with calendrical rites. The paper is based on the author's own field data and linguistic, ethnographic and ethnolinguistic literature. Calendrical traditions and vocabulary of the traditional culture of the Ukrainians in Bosnia and Herzegovina are of great interest for contact linguistic and ethnolinguistic studies, since they are one of the few examples of the Eastern Slavic enclave surrounded by Southern Slavs. Ukra

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Weissler, Chava. "The Religion of Traditional Ashkenazic Women: Some Methodological Issues." AJS Review 12, no. 1 (1987): 73–94. http://dx.doi.org/10.1017/s0364009400001860.

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What does it mean to study women's religion? How are we to define our subject matter? How are we to understand the relationship of the history of women's religious life and practice to the history of particular religious traditions? I shall explore these questions within the context of a very specific topic: the religious life of Ashkenazic (Central and Eastern European) Jewish women in the late seventeenth, eighteenth, and early nineteenth centuries, as seen through the popular religious literature of the period. This literature, which was addressed primarily to women, was in Yiddish, the ver

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Volkova, Yana A. "Transformations of Eastern Orthodox Religious Discourse in Digital Society." Religions 12, no. 2 (2021): 143. http://dx.doi.org/10.3390/rel12020143.

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Digital technologies have exerted a profound influence on every aspect of human life including religion. Religious discourse, like no other type of social-communicative interaction, responds to the slightest shifts in the concepts of life, identity, time, and space caused by digitalization. The purpose of this study was to reveal the digitalization-associated transformations that have taken place in the eastern orthodox religious discourse over more than quarter of a century. This discussion focuses on the attitude of the Russian Orthodox Church towards digital technologies as reflected in the

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Andreopoulos, Andreas, Neil Messer, and Robert Song. "Guest Editorial." Studies in Christian Ethics 24, no. 4 (2011): 409–14. http://dx.doi.org/10.1177/0953946811415009.

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A collection of papers from a conference entitled ‘Eastern Orthodox and Western Christian Approaches to Bioethics’ is presented in this issue. This Editorial introduces the papers and identifies recurrent themes and questions: first, the complex relationship between faith, ethics, law and professional practice; secondly, the modes and tasks of Christian ethics or moral theology in relation to bioethical issues; thirdly, the kinds of service that academic theologians should offer to the churches, their leaders and Christians in relevant professions; fourth and finally, the continuity or discont

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Chia, Roland. "Salvation as justification and deification." Scottish Journal of Theology 64, no. 2 (2011): 125–39. http://dx.doi.org/10.1017/s0036930611000019.

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AbstractMany Christians in the Western tradition would find the idea of salvation as the deification of man alien because the concept of justification by faith has played such a central and influential role in Western soteriologies. There is, however, a renaissance of the concept of deification or theosis in contemporary theology even outside its traditional home in Eastern Orthodoxy. Many Roman Catholic and Protestant theologians have discovered that although the two metaphors, justification and deification, emphasise different aspects of salvation, they are not incompatible with each other.

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Nordbruch, Götz. "Islam as a ‘Giant Progressive Leap’—Religious Critiques of Fascism and National Socialism,." DIE WELT DES ISLAMS 52, no. 3-4 (2012): 499–525. http://dx.doi.org/10.1163/15700607-20120a11.

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The assumption of a historical collusion between Arab-Muslim public opinion and Fascism and Nazism is widespread. This paper questions this assumption by reconstructing various Arab-Muslim reactions in the Eastern Mediterranean that responded to the rise and establishment of Fascism and Nazism. Scrutinizing the discussions about key elements of Fascist and National Socialist ideologies, the diverse and often explicitly critical stances expressed in journals, books and pamphlets of the 1930s and 1940s will be worked out. Religious arguments were not limited to religious circles, however. Even i

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Achrati, Ahmed. "HAND AND FOOT SYMBOLISMS: FROM ROCK ART TO THE QUR' ĀN." Arabica 50, no. 4 (2003): 464–500. http://dx.doi.org/10.1163/157005803322616911.

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AbstractWedded to creativity and spirituality since the dawn of humanity, the symbolisms of the hand and the foot have assumed many religious and artistic forms. This essay explores the artistic and religious significance of the hand and foot in the prehistoric rock art of North Africa and Arabia and examines their various ethnographic and mythological expressions in historical times. It then shows how these symbolisms were restructured in the Qur' n to fit a strictly iconoclastic monotheism. It is a multidisciplinary approach to a collective consciousness that finds its roots in an Afroasiati

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Moser, Sarah. "Circulating Visions of ‘High Islam’: The Adoption of Fantasy Middle Eastern Architecture in Constructing Malaysian National Identity." Urban Studies 49, no. 13 (2012): 2913–35. http://dx.doi.org/10.1177/0042098012452453.

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This paper examines how growing conservatism among Muslims in Malaysia has been manifested in the architecture and urban design of Putrajaya, Malaysia’s new capital. Rather than drawing on vernacular design traditions or developing a design idiom that recognises a religiously and ethnically diverse population, the state has recently adopted a fantasy Middle Eastern style for secular national buildings in Putrajaya. In this paper, recent architectural change is examined as a manifestation of social, political and religious trends as well as a demonstration of how Putrajaya’s design can reinforc

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Alexander, Hieromonk. "THE IMAGE AND GLORY OF GOD IN JACOB OF SERUG'S HOMILY, «ON THAT CHARIOT THAT EZEKIEL THE PROPHET SAW»." Scrinium 3, no. 1 (2007): 180–212. http://dx.doi.org/10.1163/18177565-90000154.

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Jacob of Serug († 521) is, after Ephrem of Nisibis, the most beloved of theologian poets among the Syriac-speaking Christians of the East. Until recently, though, he was not well known in Western Christian circles and, when discussed at all, was usually associated with Severus of Antioch and Philoxenus of Mabbug as part of a triad of the most important, early sixth-century «Monophysites» theologians. This article seeks rather to examine one of Jacob's works, the long verse homily on Ezekiel's chariot vision, against the background of those traditions common in particular to Eastern Christianit

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Ataç, Mehmet-Ali. "Manichaeism and Ancient Mesopotamian "Gnosticism"." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 1–39. http://dx.doi.org/10.1163/156921205776137945.

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AbstractThis essay compares Manichaean cosmogony with select ancient Mesopotamian myths with special emphasis on parallels between the Manichaean "First Creation" and the myth of the Descent of Inanna/Ishtar to the netherworld. It further compares the Manichaean "Second Creation" and "Third Creation" with aspects of the Babylonian Poem of Creation, Enuma Elish, and The Epic of Gilgamesh respectively. Unlike Gnostic myths, no overall semantic network seems to tie individual Mesopotamian myths together. However, close correspondence between both traditions not only helps one see certain Mesopota

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Shatokhina, Victoria S. "The System of East African Beliefs Through the Prism of Swahili Proverbs." Вестник Пермского университета. Российская и зарубежная филология 14, no. 2 (2022): 63–70. http://dx.doi.org/10.17072/2073-6681-2022-2-63-70.

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Religious ideas are an integral part of any people’s life. Therefore, they are of great significance for understanding the national picture of the world. The article investigates the beliefs of the Swahili-speaking community through the prism of Swahili proverbs and sayings that reflect its polyconfessionality. In the study, the most complete and up-to-date collections of Swahili proverbs were used, such as Methali za Kikwetu (Proverbs of Our Place), Kamusi ya methali (Dictionary of Proverbs), Swahili Proverbs. Each of them contains about two thousand proverbial units. For quantitative evaluat

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Hegyi, Ádám. "The Idol Moloch in the Church. The Interconnection of Calvinist Identity and the Memory of Reformation in the South-Eastern Part of the Hungarian Kingdom in the 18th Century." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 67, no. 2 (2022): 138–62. http://dx.doi.org/10.24193/subbtref.67.2.06.

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"In Vadász, Arad County, in the second third of the 18th century, the statue of Moloch in the village church caused a conflict, as the local Reformed minister had had it destroyed around 1769. At first glance, the situation seems simple since it is not customary in Reformed churches to have the decoration typical of Catholic churches, so it is not surprising that the minister removed it. Yet the situation is not clear-cut because we do not know why it had not bothered anyone in the two hundred years since the Reformation began. In our study, we describe – through the example of the statue dest

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Pringle, L. T. "Book Review: World Religions: Western Traditions, ed. Willard G. Oxtoby (Oxford University Press/OUP Canada 1996), 597 pp, £22.50 pbk; World Religions: Eastern Traditions, ed. Willard G. Oxtoby (Oxford University Press/OUP Canada 1996),554 pp, £22.50 pbk." Theology 100, no. 795 (1997): 208–9. http://dx.doi.org/10.1177/0040571x9710000311.

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