Academic literature on the topic 'Suffering Christianity and other religions Rome'
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Journal articles on the topic "Suffering Christianity and other religions Rome"
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Kadi, Fabiola, and Helona Pani. "THE ALBANIAN EVANGELICAL CHURCH – A POWERFUL SYMBOL OF RESISTANCE IN THE TRANSMISSION OF KNOWLEDGE." Knowledge International Journal 34, no. 6 (October 4, 2019): 1749–54. http://dx.doi.org/10.35120/kij34061749k.
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It is a fact that Christianity is deeply rooted in the history of the Albanian nation, but, unfortunately, such a fact has opened the gate to endless discussions. This paper aims to highlight an important event in the history of Albania, which will influence the future history of this nation. During the nineteenth century, Protestants contributed significantly to the Albanian national issue through performing translations of several books of the Bible, at a time when books in Albanian language were very rare. Different foreign missionaries came to Albania to spread their religious views. They strongly influenced the opening of Albanian schools while Albanians, under Turkish rule, were forbidden to use their language, to learn to write, or read it. Gradually, the foreign missionaries were attended by Albanian intellectuals, who insist on the opening of the Albanian school and the education of Albanians in Albanian language. Interestingly, Protestantism was the only religious belief that supported Albanian writing and reading, while other religious beliefs exercised in Albania were the fiery opponents of every Albanian component. The Albanian language on one hand was opposed by the Greek Orthodox Church, on the other hand, by the Latin Catholic Church and above all, Ottoman rule opposed the teaching of the Albanian language in order to keep the Albanian people as subordinate as possible. It seems that Protestantism has emerged in all the countries where it has spread, supporting various national identities, but especially in Albania, it has played an important role in supporting the national identity of Albanians and the education of generations, especially of girls. The opening of the first Albanian girls' school in the city of Korça keeps the seal of the Protestant church and it has had a great impact in the future for the emancipation of Albanian society, of women and girls who are oppressed and printed in many directions. Sevasti Qiriazi, as a representative of the Protestant church in Korça, and the first teacher in Albania, will protect the school and try to support the spread of the Albanian language at all costs. Through the spread of faith in Albanian, the first Protestants in Albania conveyed not only knowledge, but also great human, moral, and educational values to people who were suffering, but eager for knowledge and development. The Protestant Albanian movement was actually an 'Albanian spiritual movement' with religious, educational, national and cultural values and purposes. For several decades, during the communist regime in Albania, a good part of the influence of protestants in the country was denied and all efforts were made to overshadow the influence of Protestantism towards education and emancipation of Albanians in this period. Today, after many years of shadow, Protestantism is again one of the religions that are practiced in Albania and numerous efforts are being made to discover many of the unknown elements of the positive influence that this belief had in educating Albanians over the years.
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Dewantara, Agustinus Wisnu. "MANUSIA BERAGAMA MEMAKNAI PENDERITAAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 14–25. http://dx.doi.org/10.34150/jpak.v20i1.252.
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Suffering is the reality of religious people, so suffering is an important theme of almost all religions. The negative and depressed color of suffering invites religions to discuss it. Christianity does not see it as fatalistic, but regards suffering as the constitutive reality of all humans. All human beings must suffer, but faith makes humans have a different perspective in reacting to it. This paper wishes to examine the theme of suffering with hermeneutic studies. The research model used in this paper is a qualitative model with as much as possible using hermeneutics by comparing several texts and understanding about suffering, both in Christianity and in other religions. The expected goal of deepening this theme is to find a more comprehensive understanding of suffering as a Christian believer, and finally be able to unite spiritual suffering in the light of Christ who also suffered, so that eventually he also rose with Christ. Life is not to suffer and die silly. Life is also not filled with the solitude of the cross merely, because God created man clearly not to make him suffer.
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Mellor, Philip A. "Self and Suffering: Deconstruction and Reflexive Definition in Buddhism and Christianity." Religious Studies 27, no. 1 (March 1991): 49–63. http://dx.doi.org/10.1017/s0034412500001311.
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In a study of the religious significance of food to medieval woman, Caroline Walker Bynum argues that the ascetic practices embraced by these women are signs of a commitment to explore the religious potentialities of the body rather than being indications of a hostile attitude to the flesh. She comments that belief in the ‘salvific potential of suffering flesh (both our's and God's)’ differentiates Christianity from other world religions, since it is a ‘characteristically Christian idea that the bodily suffering of one person can be substituted for the suffering of another through prayer, purgatory, vicarious communion etc….’ In the discussion which follows I shall attempt to draw out this differentiating characteristic in a comparative study of Christian and Buddhist concepts of, and attitudes to, suffering. I shall suggest that the divergent orientations which structure the religious treatment of this issue are related not only to radically opposing conceptions of the religious ‘path’, but also to different understandings of ‘self’. Although the categories ‘self’ and ‘suffering’ are intimately related in each context, it is my contention that in the Christian context the religious meaning of life becomes apparent to the individual in so far as the content of self is defined progressively in the reflexive encounter with the ‘Other’ (God), an encounter which can be facilitated through suffering. In a Buddhist context, on the other hand, it is precisely such a reflexivity (between self and ‘others’ if not the ‘Other’) which is understood to create and reproduce both self and suffering, and from which the Buddhist desires liberation.
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Tazbir, Janusz. "The Polonization of Christianity in the Sixteenth and Seventeenth Centuries." Studies in Church History. Subsidia 6 (1990): 117–35. http://dx.doi.org/10.1017/s0143045900001228.
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The process of adapting universal religions to local cultures, conditions, and milieux is as old as the religions themselves. As far as Christinity is concerned, it was also subject to the continuous blending of general doctrinal principles with the national form of their expression, especially with age-old traditions in folklore. Consequently, Frankish or Germanic Christianity differed considerably from the Slavic version, while the latter again differed from that prevailing in the Eastern Roman Empire. Although in missionary areas the Church sometimes approved of investing the cult with specific features, taking into account the nationality and mentality of its congregations, in Europe itself conflicts between local church authorities on the one hand and Rome on the other often broke out over these matters. They found expression and were finally ossified in successive divisions of Christianity; beginning with the Great Schism of 1054, through the attempt to organize a national church in Bohemia (the Hussite Movement), to the permanent split brought about by the Reformation.
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Lundager Jensen, Hans J. "Biskoppen og asketen." Religionsvidenskabeligt Tidsskrift, no. 68 (September 14, 2018): 75–90. http://dx.doi.org/10.7146/rt.v0i68.109110.
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ENGELSK SUMMARY: The sculptures on the altarpiece of Aarhus Cathedral are a good example of 'analogism', an understanding of reality (an 'ontology') that presents an ideal reality as a harmonious order. The altarpiece sought to mediate between two in principle different types of religions: archaic religion, typical of the great cultures of ancient times, claiming a divinely guaranteed good and beautiful hierarchical world, and the axial rejection of the known reality as evil, false and full of suffering. This attempt of mediation is what defines Christianity and other great religions after the axial rebellion: The world is fundamentally bad and in need of redemption and salvation – and yet basically good and beautiful, with room for small, local miracles. These religions can therefore be regarded as 'post-axial compromise religions'.
DANSK RESUME: Skulpturerne på altertavlen i Aarhus domkirke er et godt eksempel på ‘analogisme’, en virkelighedsforståelse (en ‘ontologi’) der fremstiller en ideel virkelighed som en harmonisk orden. Altertavlen søgte at mediere imellem to i princippet forskellige religionstyper: den arkaiske, typisk for den nærorientalske oldtids store kulturer, der hævdede en guddommeligt garanteret god og smuk hierarkisk verden, og den aksiale, der forkastede den kendte virkelighed som mangel- og lidelsesfuld. Dette medieringsforsøg er hvad der definerer de store religioner efter de aksiale oprør. Verden er grundlæggende ond og længes efter forløsning og frelse ‒ men samtidig smuk og god, med plads til små, lokale mirakler. Disse religioner kan derfor betragtes som ‘postaksiale kompromisreligioner’.
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Županov, Ines G. "Antiquissima Christianità: Indian Religion or Idolatry?" Journal of Early Modern History 24, no. 6 (November 17, 2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.
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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also known as St. Thomas Christians, triggered a series of debates involving various missionaries, Catholic Church authorities in Goa and Rome, as well as Syrian bishops and St. Thomas Christian priestly families. Caught up in the contrary efforts at unifying and homogenizing Christianity under two distinct helms of the Portuguese king and the Roman pope, the missionaries generated different intellectual tools and distinctions, all of which contributed to further jurisdictional struggles. The St. Thomas Christian community became a model of “antique” Christianity for some and a heretical or even idolatrous sect for others. It became a mirror for the divided Christianity in Europe and beyond. In India, it was precisely the vocabulary and the historicizing reasoning that was invested in analyzing and defining these Indian homegrown Christians that would be subsequently applied by comparison, analogy, or contrast to formalize and reify other Indian “religions.” The dating and the autonomous or derivative status of Indian (“pagan”) antiquities emerged, a century later, as a major orientalist problem.
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Willoughby, Jay. "Islam and Interfaith Dialogue." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 160–62. http://dx.doi.org/10.35632/ajis.v31i2.1055.
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On March 21, 2014, Seyed Amir Akrami, a visiting Iranian scholar at the EasternMennonite University in Harrisonburg, VA, visited the headquarters ofthe International Institute of Islamic Thought. He holds a PhD in the philosophyof religion (McGill University), as well as a BA and an MA in Islamictheology and mysticism (University of Tehran).In his opening remarks he stated that with the end of the Cold War, thecloser relations between politics and religion necessitates interfaith relations.Realizing this, the West (especially the United States) has undertaken an unprecedentedstep: establishing centers for religion and diplomacy. Akrami considersthis a very positive development. Another reason for this new approachwas Samuel Huntington’s (d. 2008) “clash of civilizations” theory, which upsetmany Muslims. What is often forgotten, however, is that Huntington alsocalled for dialogue. President Mohammad Khatami of Iran responded to thisby launching his 2001 “dialogue of civilizations” initiative. Akrami maintainsthat political and economic polarization is being replaced by cultures, of whichreligion is a very important part. Given that Islam and Christianity are theworld’s two largest religions, it is more practical to focus on them than tryingto start a dialogue with all religions at this time.The second part of his presentation consisted of several historical observationsrelated to Christian views of Islam, Muslim views of other religions(especially Christianity), and how best to approach/view these two religions’relationship. John of Damascus (d. 750), an early Christian scholar of Islamnoted for his largely polemical works, viewed Islam as a Christian heresy.Centuries later, the Crusades poisoned Muslim-Christian relations. But, importantly,part of the reason for this military onslaught was the great schismof 1054 that split Christendom between the Catholic Church (Rome) and theOrthodox Church (Constantinople).Normal Daniel’s Islam and the West: The Making of an Image (Oxford:Oneworld, 1993) is a very good source for these negative views. Among themare the following: (1) Muhammad was a cardinal who wanted to become thepope. When he failed in this attempt, he became a heretic; (2) Muhammadtrained a dove or a bird to sit on his shoulder in order to deceive/delude hisfollowers into thinking that he was being inspired; and (3) Dante, in his DivineComedy, called Muhammad an imposter and liar and therefore placed him inthe eighth circle of hell ...
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Silva, Valmor Da, and Severino Celestino da Silva. "The Messiah in Judaism and Christianity." Caminhos 15, no. 2 (December 19, 2017): 249. http://dx.doi.org/10.18224/cam.v15i2.6035.
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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At the beginning of the Christian era, the effervescence of messianic proposals sharpened popular expectations. Candidates for messiahs referred to the models of tradition, especially Moses as liberator, Aaron as priest, David as king and Judas Maccabee as military and politician. Christianity resumes texts and ideas about the Messiah, but changes the interpretation, concentrating it on the person of Jesus of Nazareth, called the Christ, the Anointed or the Messiah. Although Jesus embodies various traits of Jewish messianism, he privileges the image of the poor, servant, suffering, peacemaker, merciful and supportive Messiah in the struggle for justice. Despite the different understandings, Messianism must be a cause of common effort between Jews and Christians for peace and justice in the world.
O Messias no Judaísmo e no Cristianismo
Resumo: o artigo apresenta diferentes concepções de Messias no Judaísmo e no Cristianismo. Embora presente em outras culturas e religiões, o conceito de messianismo se define na religião judaica, influenciado sobretudo pelos contextos de crise. Mesmo se tratando de um conceito fundamental, ele nem sempre é convergente. Na Bíblia Hebraica, se desenvolveram vários messianismos, com propostas de Messias rei, sacerdote e profeta. A figura de Davi foi fundamental para definir diversos tipos de messianismo, mas foi no período do pós-exílio ou do segundo templo que as ideias messiânicas se desenvolveram. No início da era cristã, a efervescência de propostas messiânicas aguçava as expectativas populares. Candidatos a messias traziam como referência os modelos da tradição, principalmente Moisés como libertador, Aarão como sacerdote, Davi como rei e Judas Macabeu como político e militar. O Cristianismo retoma textos e ideias sobre o Messias, mas muda a interpretação, concentrando-a na pessoa de Jesus de Nazaré, chamado o Cristo, o Ungido ou o Messias. Embora Jesus encarne traços diversos do messianismo judaico, ele privilegia a imagem do Messias pobre, servo, sofredor, pacificador, misericordioso e solidário na luta pela justiça. Apesar das diferentes compreensões, o messianismo deve ser motivo de esforço comum entre judeus e cristãos, em vista da paz e da justiça no mundo.
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Wilkins, Agnes. "Spirituality, Dialogue, Conversion: The Itinerary of Fr Jean-Mohammed Abd-el-Jalil." Downside Review 138, no. 4 (October 2020): 122–32. http://dx.doi.org/10.1177/0012580620973126.
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Jean-Mohammed Abd-el-Jalil united in himself on a very deep level two religions, Islam and Christianity, that in many ways are opposed to each other, especially on the doctrinal level. His conversion/life journey shows how he achieved this, at great cost to himself. Born in Morocco, in a family deeply committed to Islam, he himself eventually adopted a rather rigid, strict form called ‘Wahhabism’. A gifted student, he was given a government bursary to study in France with a view to taking up a responsible position in soon to be independent Morocco, but his life changed radically after a sudden conversion to Catholicism at Midnight Mass. Before he was ready for baptism he worked through some difficult doctrinal issues with a fellow convert, Paul Ali Mehmet Mulla-Zadé, who taught Islam in Rome. After his baptism Abd-el-Jalil entered the Franciscan Order in Paris where he remained for the rest of is life, apart from a brief crisis when he fled to Morocco, seemingly to return to Islam. He enjoyed a long academic career and wrote books to help Christians understand Islam. His final fifteen years were spent as a virtual hermit because of illness.
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Wróblewska, Justyna E. "Św. Justyn – „sprawiedliwy pośród narodów”." Vox Patrum 57 (June 15, 2012): 751–61. http://dx.doi.org/10.31743/vp.4170.
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This article refers to St. Justin, who was one of the Church Fathers, one of the first Christian philosophers and Greek apologists and also a martyr for the Christian faith when this was spreading throughout the Roman Empire. In the preface, it is shown that a hostile attitude existed at the time of both the Roman Empire and the Jews towards Christianity at its very beginning. Christians were being stultified and sentenced to death. Each part of the article shows Justin in a different cultural role. First, we can see the beginnings of his life. Justin lived in the second century after Christ. He was born in Samaria, which was firmly hellenised and that is why he was well prepared to live in a multinational empire in those times. As a Christian philosopher Justin was entering into relations with the Jews and pagans, always seeking the truth. The next part is about Justin – as a philosopher. He was also the most popular and the most outstanding Christian philosopher of the second century after Christ. He kept a positive attitude towards philosophy. He valued Stoics, Platonics, Socrates and Plato in some areas, so that he could notice elements of truth in the teachings of Greek philosophers. But Justin was against religious syncretism. We owe to Justin the demonstration of Christian true faith through pagan philosophical concepts. He was looking for dialogue between Christianity and pagan philosophy and used its terms to show others the only true wisdom which he had got to know by himself. Since the mid-second century the pastoral purpose of patristic literature was changing to become a means of defence of Christianity against attacks from outside and inside – meaning heretics. He also started the new type of discussion with heretics. Then Justin as a theologian – he refers many times to the Old Testament and Prophets announcing the coming of Jesus – Logos, whose grain of truth Justin noticed in every ancient teaching. Justin also refers to the parallel between Socrates and Christ, something we can find everywhere in the Apology of Justin. He also left us the oldest descriptions of the sacrament of Baptism and the Eucharist. He is the person who created the dialogue between faith and intellect. Another part speaks about apologies which first of all were to demand equality with other religions and philosophies. Then as an apologist – he defended Christianity from unfounded accusations by Roman emperors and cultural elites. He defended the Christian faith through the use of rational arguments. He wanted to show universal truth via rational discourse. Finally Justin as the righteous man , which we can say he was called because of his name (Lat. iustinus – righteous) and which was the way he acted in his life. He was searching for the truth in his life, the true knowledge. He founded a philosophical school in Rome in which he taught one true wisdom and as a true philosopher he did this free of charge. He was accused of being a Christian and brought before the judge, because he did not accept the pagan gods, and did not obey the Emperor. The best apology for Christians was their readiness for martyrdom. As a Christian philosopher he ended his life and sealed it by shedding his blood shed for Christ. He is regarded as one of the early Church Fathers. This early witness of Tradition became one of the first who tried to bring Christian thinking closer to Greek philosophy; Justin became a something of a keystone which linked antiquity with the novelty of Christianity. In conclusion, Justin brought Christianity closer to philosophy by explaining it using philosophical language.
Dissertations / Theses on the topic "Suffering Christianity and other religions Rome"
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Heller, Scott. "The First Epistle of Peter a corrective of inaccurate pagan views on suffering by means of a Christian modification and application of the Old Testament's teachings /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Kim, Paul Michael. "A comparative study of the worldviews of Theravada Buddhism and Calvinistic Christianity and their handlings of suffering and evil as represented by Walpola Rahula and John Feinberg respectively." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Tellbe, Mikael. "Paul between synagogue and state Christians, Jews, and civic authorities in 1 Thessalonians, Romans, and Philippians /." Stockholm : Almqvist & Wiksell, 2001. http://catalog.hathitrust.org/api/volumes/oclc/47640071.html.
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Shaba, Abimbola Adamson. "Giving an account of Christian hope : a missiological reflection on Christian Muslim encounter in Kano city, Northern Nigeria : a muslim background believer's perspective." Thesis, 2011. http://hdl.handle.net/10500/5093.
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This study is an endeavour to construct a theological (Missiological) reflection on what Christian witnessing could look like in Kano among non-Christians (predominantly Hausa/Fulani Muslims), if interpreted and expressed from the viewpoint of the hope Christians have in Christ. This heads towards a proposal for new Christian praxis, developed in dialogue with and as a response to the role of the life-transforming message of justification in Christ, as it relates to Christian living. This is based on historical fact that attracts non-Christians to the hope in God’s future activity through His saving grace in the unique Jesus Christ (2 Cor. 1: 22), that is, seeking to be like Christ (1Jn 3: 2-3).
This leads to the guiding issue on how Christians should explore hope as a fundamental key to become living witnesses to non-Christians, Muslim in particular, in Kano city, Northern Nigeria and elsewhere in the world based on the biblical interpretation of 1 Peter 3: 15-17. It equally means in a hostile environment walking by faith rather than by sight, through suffering rather than by triumph, to bringing about the future Kingdom of God, characterized by peace, justice and love into the community now, and ultimately in the one to come.
This in turn makes this study relevant both internally – for the renewal of the church to discover and live out its Christian identity – and externally, in the church’s witness to its Muslim neighbours in the midst of religious intolerance that leads to bloodshed and the destruction of property. Therefore, the two dimensions, the internal and external, of the church’s life, since a congregation’s sense of identity is at the same time its sense of mission in society. A renewal in the church’s sense of identity brings about a renewal in its sense of mission, and vice versa.Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
Books on the topic "Suffering Christianity and other religions Rome"
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Neui, Paul H. De. Suffering: Christian reflections on Buddhist dukkha. Pasadena, CA: William Carey Library, 2011.
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Blessed relief: What Christians can learn from Buddhists about suffering. Woodstock, VT: SkyLight Paths Pub., 2008.
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Cameron, Alan. The last pagans of Rome. New York, N.Y: Oxford University Press, 2011.
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Chung, Paul S. Martin Luther and Buddhism: Aesthetics of suffering. 2nd ed. Eugene, OR: Pickwick Publications, 2008.
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Jürgen, Moltmann, ed. Martin Luther and Buddhism: Aesthetics of suffering. 2nd ed. Eugene, OR: Pickwick Publications, 2008.
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Chung, Paul S. Martin Luther and Buddhism: Aesthetics of suffering. 2nd ed. Eugene, OR: Pickwick Publications, 2008.
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Chung, Paul S. Martin Luther and Buddhism: Aesthetics of suffering. 2nd ed. Eugene, OR: Pickwick Publications, 2008.
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Against indifference: Four Christian responses to Jewish suffering during the Holocaust (C.S. Lewis, Thomas Merton, Dietrich Bonhoeffer, André and Magda Trocmé). New York: Peter Lang Publishing, 2015.
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Kemp, Marcel S. F. Het verscheurde beeld: De vraag naar lot, kwaad en lijden in de pastoraal-theologische theorievorming, benaderd vanuit het joodse denken over de mens als beeld Gods. Zoetermeer: Boekencentrum, 2002.
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Arnobius of Sicca: Religious conflict and competition in the age of Diocletian. Oxford: Clarendon Press, 1995.
Find full textBook chapters on the topic "Suffering Christianity and other religions Rome"
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Mathwasa, Joyce. "Pastoral Care and Counseling in Early Childhood Years." In Cultivating a Culture of Nonviolence in Early Childhood Development Centers and Schools, 192–216. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7476-7.ch011.
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Children experience varying degrees of violence at a tender age compelling the need for pastoral care, an antique model of emotional and spiritual support. Pastoral care is regarded as individual and communal patience in which people trained in pastoral care offer support to people suffering from anxiety, pain, loss, and other traumatic circumstances. Neuroscience submits that most learning occurs in the early years making it imperative that during this period a conducive environment is created for maximal cognitive, social, emotional, and spiritual development of the child. This can be achieved through non-biased pastoral care support for the victims and perpetrators to ensure repentance, forgiveness, and sustainable transformation thereby creating a non-violent society. While pastoral care has its roots in Christianity, ways of integrating it with other religions are essential in a multi-cultural and multi-traditional society. This chapter explored the challenges and benefits of pastoral care.
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Mathwasa, Joyce. "Pastoral Care and Counseling in Early Childhood Years." In Research Anthology on Navigating School Counseling in the 21st Century, 135–53. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-8963-2.ch008.
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Children experience varying degrees of violence at a tender age compelling the need for pastoral care, an antique model of emotional and spiritual support. Pastoral care is regarded as individual and communal patience in which people trained in pastoral care offer support to people suffering from anxiety, pain, loss, and other traumatic circumstances. Neuroscience submits that most learning occurs in the early years making it imperative that during this period a conducive environment is created for maximal cognitive, social, emotional, and spiritual development of the child. This can be achieved through non-biased pastoral care support for the victims and perpetrators to ensure repentance, forgiveness, and sustainable transformation thereby creating a non-violent society. While pastoral care has its roots in Christianity, ways of integrating it with other religions are essential in a multi-cultural and multi-traditional society. This chapter explored the challenges and benefits of pastoral care.