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1
Seebaß, Gottfried. "Miszelle: Ein unbekannter Brief Andreas Osianders: Ein Nachtrag zur Osiander-Gesamtausgabe." Archiv für Reformationsgeschichte - Archive for Reformation History 96, no. 1 (December 1, 2005): 291–94. http://dx.doi.org/10.14315/arg-2005-0114.
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ABSTRACT This is an addendum to the edition of the works of Andreas Osiander. It is a letter from the Nuremberg reformer to Christoph Ering, who had been dismissed as chaplain of George, duke of Saxony, in 1529 because of his Protestant preaching. Osiander reports on the different versions of the Confutatio, the Catholic response to the Confessio Augustana.
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Gebarowski-Shafer, Ellie. "Catholics and the King James Bible: Stories from England, Ireland and America." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 253–60. http://dx.doi.org/10.1017/s0036930613000112.
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AbstractThe King James Bible was widely celebrated in 2011 for its literary, religious and cultural significance over the past 400 years, yet its staunch critics are important to note as well. This article draws attention to Catholic critics of the King James Bible (KJB) during its first 300 years in print. By far the most systematic and long-lived Catholic attack on the KJB is found in the argument and afterlife of a curious counter-Reformation text, Thomas Ward's Errata of the Protestant Bible. This book is not completely unknown, yet many scholars have been puzzled over exactly what to make of it and all its successor editions in the nineteenth century – at least a dozen, often in connection with an edition of the Catholic Douai-Rheims Bible (DRB). Ward's Errata, first published in 1688, was based on a 1582 book by Catholic translator and biblical scholar Gregory Martin. The book and its accompanying argument, that all Protestant English Bibles were ‘heretical’ translations, then experienced a prosperous career in nineteenth-century Ireland, employed to battle the British and Foreign Bible Society's campaign to disseminate the Protestant King James Bible as widely as possible. On the American career of the Counter-Reformation text, the article discusses early editions in Philadelphia, when the school Bible question entered the American scene. In the mid-nineteenth century, led by Bishop John Purcell in Cincinnati, Bishop Francis Patrick Kenrick in Philadelphia and Bishop John Hughes in New York City, many Catholics began opposing the use of the KJB as a school textbook and demanding use of the Douai Rheims Bible instead. With reference to Ward's Errata, they argued that the KJB was a sectarian version, reflecting Protestant theology at the expense of Catholic teachings. These protests culminated in the then world-famous Bible-burning trial of Russian Redemptorist priest, Fr Vladimir Pecherin in Dublin, in late 1855. The Catholic criticisms of the KJB contained in Ward's Errata, which was reprinted for the last time in 1903, reminded the English-speaking public that this famous and influential Protestant version was not the most perfect of versions, and that it was not and never had been THE BIBLE for everyone.
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Tropman, John E. "The “catholic ethic” Vs the “protestant ethic”: Catholic social service and the welfare state." Social Thought 12, no. 1 (December 1986): 13–22. http://dx.doi.org/10.1080/15426432.1986.10383545.
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Griffin, Susan M. "Awful Disclosures: Women's Evidence in the Escaped Nun's Tale." PMLA/Publications of the Modern Language Association of America 111, no. 1 (January 1996): 93–107. http://dx.doi.org/10.2307/463136.
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Popular American tales of women's escapes from Roman Catholic convents were important manifestations of the virulent anti-Catholicism of the 1830s and 1850s. These stories also reveal how questions of evidence were imbricated with the woman question in nineteenth-century American culture. “Fictional” and “nonfictional” versions of these narratives attempt to prove their veracity, using a common standard of evidence and shared methods of authentication, documentation, and corroboration—including a reliance on their Protestant audience's reading history. Yet the multiple voices and forms and the visual, as well as verbal, rhetoric that the telling of the escaped nun's story entails work to destabilize feminine spiritual, religious, and moral authority. The escaped nun's intertextual story expresses and contains a cultural anxiety about young Protestant women and their influence in the remaking of American Protestant religious practices.
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van Groesen, Michiel. "The De Bry Collection of Voyages (1590-1634): Early America reconsidered." Journal of Early Modern History 12, no. 1 (2008): 1–24. http://dx.doi.org/10.1163/138537808x297135.
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AbstractThe De Bry collection of voyages, published in Frankfurt and Oppenheim between 1590 and 1634, has traditionally been regarded as dispensing a Protestant iconography of the New World. But for the analysis of the translated travel accounts in the collection, too long considered of secondary importance to the monumental copper engravings, a fundamentally different interpretation of the editors' objectives is in order. This article studies the Latin and German versions of the narratives, which offer a mosaic of variations disclosing a careful editorial strategy. While the German volumes were aimed at a predominantly Protestant readership, their Latin counterparts were adjusted to meet the demands of Catholic customers and humanists wary of religious polemic. Hence the first comprehensive set of images of early America reached readers across the Old World, regardless of their confessional allegiance. Commercial motives rather than the desire to spread a Protestant iconography determined the collection's representations.
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Schultze, Quentin J. "Catholic vs. Protestant: Mass-mediated legitimation of popular evangelicalism in Guatemala." Public Relations Review 18, no. 3 (September 1992): 257–63. http://dx.doi.org/10.1016/0363-8111(92)90053-2.
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Rebhun, Uzi. "Jewish Identification in Intermarriage: Does a Spouse's Religion (Catholic vs. Protestant) Matter?" Sociology of Religion 60, no. 1 (1999): 71. http://dx.doi.org/10.2307/3711810.
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Xu, Xiaojun. "Adding a Cubit to Bible Understanding: A Study of Notes in the Chinese Union Version Bible and the Sigao Bible." Bible Translator 72, no. 1 (April 2021): 31–49. http://dx.doi.org/10.1177/2051677020971015.
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The note as a paratextual element has played an important role in Bible translation. This article collects the translational notes from the New Testament in the Chinese Protestant Union Version Bible (CUV) and the Chinese Catholic Sigao Bible (SBV) to uncover the ideological leanings of translators as well as the types and functions of translational notes in these versions. With a quantitative and qualitative analysis of eight selected notes, the article shows that: (1) CUV followed the “without note or comment” principle for unbiased comments and thus employed more linguistic notes, but SBV followed the Catholic tradition in writing exegetical comments; (2) the notes help readers understand the reasons for textual variations and the problem of selectivity in translating; and (3) CUV translators took account of the Chinese literati’s taste, whereas SBV aimed to reach the common people. Further research is needed for a more in-depth interpretation.
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Hong, Xiaochun. "Anthropological Terms in Chinese Biblical Translations: The Interplay between Catholic and Protestant Versions in Response to Chinese Traditional Cultures." Religions 15, no. 3 (February 29, 2024): 313. http://dx.doi.org/10.3390/rel15030313.
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Notwithstanding the considerable attention that Chinese Bible translations have attracted, some important theological issues have been ignored for a long time, one of which is anthropology. The present article focuses on the Chinese rendering of terms in this category. From the attempts in the first three Catholic versions, the Western theory of soul introduced by Matteo Ricci began to influence the connotation of ling 靈 in Chinese biblical texts, though anima and spiritus had not been distinguished in these renditions. Robert Morrison’s version, though heavily dependent on Jean Basset’s translation, was also indebted to Emmanuel Diaz and Louis A. de Poirot in its dichotomous anthropology, developing a ling–rou 靈–肉 (lit. spirit–flesh) dichotomous discourse with his conceptualization of ling 靈. Initiated by the “second generation” of Protestant Bible translators, the renderings of pneuma/ruach and sarx/basar took the indigenized approach that culminated in the Delegates’ Version of the Bible. With the assistance of some Chinese scholars in completing this version, Medhurst launched a dialogue between Christian anthropology and Chinese traditional outlooks of human beings by emphasizing the concepts of shen 身 and xin 心, which had long-lasting popularity in later versions of the Chinese Bible.
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Du, Yuqing. "Reconfiguring Inculturations." Journal of Vietnamese Studies 17, no. 2-3 (2022): 38–63. http://dx.doi.org/10.1525/vs.2022.17.2-3.38.
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In the history of building the Vietnamese National Church, many Catholic works of literature produced by missionaries and local believers sought to place the faith in the context of Vietnamese society. Hội đồng tứ giáo is one of the most influential works within this proliferative Catholic literature, with many versions printed in Chinese, Nôm, and quốc ngữ. Drawing on interreligious knowledge and networks, it sought to respond to the intellectual innovation and local spiritual paradigm of the three religions in a late eighteenth-century context. By configuring a formal debate between representatives from Confucianism, Buddhism, Daoism, and Catholicism, the book demonstrates broader intellectual connections of Catholic knowledge and multidimensional inculturation in the cultural and religious context of eighteenth- and nineteenth-century Vietnam. The interfaith dialogue in the book illuminates an inculturation process assembled by the flows of people and ideas that in turn shaped local Catholic traditions.
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Prutskova, Elena. "Social vs. Individual Centrality of Religiosity: Research in Religious and Non-Religious Settings in Russia." Religions 12, no. 1 (December 25, 2020): 15. http://dx.doi.org/10.3390/rel12010015.
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Most of the current approaches to measuring religiosity operate with indicators of individual religiosity. One of the central ideas of the current paper is that religiosity is a social phenomenon. The Centrality of Religiosity Scale (CRS) developed by S. Huber is applied to measure the individual component of religiosity. A modification of the CRS (CRS-SOC) has been developed to include the social component of religiosity with two aspects: social connections with lay members of religious communities and with the clergy. The analysis is based on the data of two surveys conducted in Russia: an on-line survey with a general population sample (1768 respondents) and a survey of parishioners of four Christian denominations: Orthodox, Catholic, “traditional” Protestant (Lutheran, Baptist), and the “new” Protestant (Pentecostal) (1192 respondents). The structure of religiosity among parishioners of different Christian denominations is discussed. The results, which revealed that the level of religiosity among Orthodox parishioners is slightly lower, are interpreted using the theory of religious economy.
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Bigun, O. "The Psalms in French and Ukrainian Literatures: Versions by Clément Marot and Taras Shevchenko." Journal of Vasyl Stefanyk Precarpathian National University 3, no. 4 (December 30, 2016): 76–83. http://dx.doi.org/10.15330/jpnu.3.4.76-83.
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The article deals with the first exemplars of the psalms translations into French and Ukrainian. Sociohistorical factors leading to a departure from canonical languages are analyzed. Similarities and differences in the process of psalms translation into national languages are identified. Translations of psalms are spread in those countries where the national language and literature are at the stage of search and formation. At that, both in Protestant and Catholic poetry one can easily trace the tendency for the departure from the original, the manifestation of individual author’s origin due to the movements for the Reformation and the Counter-Reformation which considerably changed attitude towards individuality. The Book of Psalms, having its problematic and thematic elaboration of the expression of human feelings, distinctive lyricism, strength and intensity of emotions, bright ideas, providential vigour, precision and great simplicity in the poetic representation of religious feeling, in this case became a universal model prototext which inspired poets to its further actualization
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Klimkowski, Tomasz. "The translation of a biblical greeting formula into Romanian and Polish in a Romance and Slavic context." Studia Romanica Posnaniensia 50, no. 4 (December 15, 2023): 17–33. http://dx.doi.org/10.14746/strop.2023.50.4.2.
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The purpose of this article is to compare the different variants of the translation of the verse from Luke, 1:28 (the angelic salutation) into Romanian and Polish, and the modern versions of the prayer based on this passage. The analysis reveals the innovative character of the newer biblical translations, especially in the case of the Protestant versions, while the text of the Hail Mary prayer and its Eastern counterpart used by the Catholic and Orthodox Churches respectively preserves the traditional formula. At the same time,this leads to semantic differences between the Romanian and Polish variants of this formula, due to the Greek and Church Slavonic model in the case of Romanian and the Latin model in the case of Polish. The linking element between the two languages is the formula used in the Polish Orthodox text, which follows the tradition of the Church Slavonic language and thus coincides with the Romanian version, having a literal meaning of ‘rejoice’, even though functionally it should be interpreted as a greeting.
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McKeogh, Katie. "Catholic marriages and family politics: the Vaux children vs. Sir Thomas Tresham." British Catholic History 35, no. 4 (October 2021): 369–95. http://dx.doi.org/10.1017/bch.2021.15.
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The recusant brothers-in-law William, third Baron Vaux of Harrowden (1535-95) and Sir Thomas Tresham (1543-1605), are best-known as exemplars of stalwart Catholicism and for their claims of fidelity to queen and country. They rose to prominence for their connection to the Jesuit proto-martyr Edmund Campion in 1581, and Vaux’s daughters Anne and Eleanor are celebrated — or notorious — for their support of the Jesuit Henry Garnet and suspected complicity in the Gunpowder Plot. Tresham’s sister Mary married Vaux, and the two men enjoyed a close friendship. Vaux leant heavily on Tresham for counsel, and the families have thus been absorbed into arguments for a closed Catholic community who drew closer together amid persecution. Yet these families were also divided, not by religio-political matters of great weight, but by more earthly causes of family unhappiness: youthful disobedience, scandalous marriage, and money. Through a close analysis of three linked episodes of family strife, this article looks beyond the singular fact of their confessional identity to argue that, like their Protestant counterparts, Catholics were not immune to acrimony. Disruptions to family unity could heap further tribulation on Catholics, and shared confessional identity might not be sufficient to repair bonds once severed.
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Persinger, M. A. "SUBJECTIVE PSEUDOCYESIS IN NORMAL WOMEN WHO EXHIBIT ENHANCED IMAGININGS AND ELEVATED INDICATORS OF ELECTRICAL LABILITY WITHIN THE TEMPORAL LOBES: IMPLICATIONS FOR THE “MISSING EMBRYO SYNDROME”." Social Behavior and Personality: an international journal 24, no. 2 (January 1, 1996): 101–11. http://dx.doi.org/10.2224/sbp.1996.24.2.101.
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About one-fifth of 371 university women (mean age 26 years) reported that they had experienced symptoms of subjective pseudocyesis (false pregnancy). These women displayed markedly elevated indicators of complex partial seizure-like signs (particularly olfactory experiences, automatic behaviors and depersonalization), dissociative experiences, memory disruptions, hypomania, and right hemispheric arousal compared to women who did not report subjective pseudocyesis; for this phenomenon the ratio of women who were Roman Catholic vs Protestant was 8.2:1. This cluster of symptoms and experiences are very similar to those reported by women who believe their embryos have been removed after “impregnation” by non-human entities. Possible mechanisms are discussed.
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Cottrell-Boyce, Aidan. "Scandal in Somers town: conspiracism and Catholic schools in early Victorian England." British Catholic History 35, no. 4 (October 2021): 415–39. http://dx.doi.org/10.1017/bch.2021.17.
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The middle years of the nineteenth century are notable in the history of Catholicism in England for the development of the ‘papal aggression’ crisis. Catholic emancipation had been met with suspicion by Protestant groups and this suspicion grew into violent antipathy with the publication by Nicholas Wiseman of ‘Ex Porta Flaminia.’ At the same time that this crisis was emerging, Catholic charitable organizations were also attempting to garner support from the state for the building of Catholic schools. With a boom in the poor, urban population, fuelled by the arrival of Irish refugees, this assistance was urgently required. In the midst of this a small school in the heart of London became the focus of a cause célèbre. The belief that this school had been funded by lucre, defrauded from dying and vulnerable members of the Somers Town community by simonist priests, provided the source of a widespread conspiracy theory. The result of this conspiracy theory was a lawsuit, brought in 1851 by the relatives of a deceased benefactor of the school, against the newly enthroned Cardinal Wiseman. Metairie vs. Wiseman became one of the most celebrated and cited cases of the early Victorian era.
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Kamper-Warejko, Joanna. "Pieśni bożonarodzeniowe w luterańskim kancjonale toruńskim." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 2 (April 8, 2019): 77–103. http://dx.doi.org/10.14746/pspsj.2018.25.2.5.
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The outline addresses the set of songs included in one of the editions of the Toruń cantional by Petrus Artomius (1601). The small extract of the text provided the opportunity to grasp the range and nature of the changes taking places in the Old Polish language when the Polish culture was affected by the Reformation. For this reason, the author attempted to indicate the origin of the works and to trace the edition modifications introduced in the text with particular emphasis on linguistic alterations. In the cantional there appear texts rooted in the Polish Catholic tradition of religious songs (e.g. XVII, XX, XXI, XXVI, XXVII), translations of Protestant carols of Martin Luther known from earlier songbooks (e.g. XXX, XXXII, XXXVI); however, they are often new, modified versions of the songs. In comparison with the first edition of the cantional, the discussed edition was somewhat reorganized, which may be observed in the editor’s attempt to modernize the language of the songs. On the basis of the presented description of philological- stylistic nature one may conclude that the language of the old Protestant community of Toruń did not differ significantly from the Old Polish language of the time. On the one hand, the texts included in the cantional refer to medieval songs stylistically and linguistically. On the other hand, they illustrate the popularity and universality of Polish songs used in religious practices of Protestants, not only Lutherans.
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Johnson, Stephen D. "Anti-Arabic Prejudice in “Middletown”." Psychological Reports 70, no. 3 (June 1992): 811–18. http://dx.doi.org/10.2466/pr0.1992.70.3.811.
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This study explored factors related to anti-Arabic prejudice by surveying a random sample of 418 people from “Middletown” (Muncie, Indiana). Anti-Arabic prejudice was high in the fall of 1990. Multiple regression analysis indicated that, as in other studies of prejudice, low education and high authoritarianism had the strongest independent relations with this type of prejudice. However, being Protestant, vs Catholic, was independently related to anti-Arabic prejudice, Protestants being more prejudiced than Catholics. Also, an interaction obtained between race and religious fundamentalism. Specifically, white fundamentalists were more prejudiced than white nonfundamentalists, but black fundamentalists were much less prejudiced than black nonfundamentalists. Other analyses supported the realistic conflict theory of prejudice by providing some support for the idea that those who saw Arabs as an economic threat were more prejudiced. The results are discussed.
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Underwood, Lucy. "Sion and Elizium: National Identity, Religion, and Allegiance in Anthony Copley’s A Fig for Fortune." Renaissance and Reformation 41, no. 2 (June 21, 2018): 65–96. http://dx.doi.org/10.33137/rr.v41i2.29834.
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This article uses Anthony Copley’s poem A Fig for Fortune (1596) to examine Elizabethan constructions of national identity. Acknowledging that religious and national identities were symbiotic in the Reformation era, it argues that the interdependency of Protestant and Catholic narratives of “nationhood” must be appreciated. Analysis of Copley’s text engages with previous critiques, including those of Clare Reid, Alison Shell, and Susannah Monta, in order to propose a more coherent interpretation of Copley’s engagement with Spenser’s The Faerie Queene. Copley did not merely defend Catholics as loyal subjects; he moved beyond debates about loyalty to reconsider ideas of nation, England, and Englishness more broadly, challenging the premises as well as the conclusions of Protestant statesmen and writers.
Cet article examine les constructions de l’identité nationale de l’Angleterre élisabéthaine à travers le poème d’Anthony Copley A Fig for Fortune (1596). En considérant que les identités religieuse et nationale étaient liées de façon symbiotique pendant la période de la Réforme, on avance que l’interdépendance des versions catholique et protestante des récits de nationalité devrait être mieux prise en compte. L’analyse du texte de Copley met à profit différents commentaires critiques, en autres ceux de Clare Reid, Alison Shell et Susannah Monta, afin de proposer une interprétation plus cohérente du travail de Copley sur The Faerie Queene de Spenser. Copley ne s’est pas contenté simplement de défendre les catholiques en tant que sujets loyaux, il en a également profité pour dépasser les débats au sujet de la loyauté, pour remettre en question les idées de nation, d’Angleterre, et plus généralement de ce que c’est que d’être anglais, et par conséquent aussi, les prémisses et conclusions des écrivains et hommes d’État protestants.
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Moksony, Ferenc, and Rita Hegedűs. "Religion and the Stigma of Suicide: A Quantitative Analysis Using Nationwide Survey Data from Hungary." Religions 12, no. 11 (October 21, 2021): 908. http://dx.doi.org/10.3390/rel12110908.
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Objective: To examine the effect of religion on negative attitudes and beliefs about suicide. Methods: We use data from a large nationwide survey conducted in Hungary covering more than 3000 individuals. Suicide-related stigmas are captured with three Likert-type measures that we combine into an overall indicator. Religion is measured by denomination (Catholic vs. Protestant) and church attendance (at least weekly vs. never or less than weekly). We employ logistic regression and the SPSS statistical software. Results: People attending religious services frequently have greater odds of stigmatizing self-killing than those reporting no or infrequent attendance. Compared to Protestants, Catholics are significantly less condemning of suicide. The two measures of religion also work in tandem, with denomination modifying the impact of church attendance. In particular, while church attendance strongly increases the odds of negative attitudes among Catholics, it has practically no effect among Protestants. Discussion and Conclusions: The results presented are in keeping with our expectations and suggest that a social climate that stigmatizes suicide without providing for people a strong community network that pressures individuals toward conforming to fundamental moral principles can be especially harmful for mental health.
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PODOLINSKÁ, TATIANA ZACHAR. "Traditional Romani Christianity vs Pentecostal and neo-Protestant Christianity: A grounded picture of religiosity and spirituality among the Roma in the twenty-first century in Slovakia." Romani Studies 31, no. 2 (December 1, 2021): 155–88. http://dx.doi.org/10.3828/rs.2021.9.
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Through the example of specific locations settled by the Roma population in Slovakia, the study offers a grounded picture of Romani religiosity and spirituality in the twenty-first century. The author provides a brief overview of the analytical grasping of this phenomenon in the scientific community, as well as remarks on the seemingly neutral analytical terms used for the description of religiosity and spirituality among the Roma, which may contain clichés or be eventually culturally and intellectually colonialist. Based on multi-sited ethnographies in Slovakia, the author elucidates how traditional Romani Christianity is confronted with Pentecostal and neo-Protestant Christianity, which are considered non-traditional within the traditionally Roman Catholic Slovakia. To avoid scientific exotization of Romani religious culture, the author describes the main elements of traditional Romani Christianity based on the emic insights of non-Pentecostal Roma from various localities and through the lenses of the Pentecostal discourse (converts and pastors). She also mentions the fluid and postmodern features of Romani Christianity, which have preserved numerous traditional elements fluidly mixed with post-traditional and ultra-modern forms of spirituality and religiosity.
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Fesko, John Valero. "Arminius on Justification." Church History and Religious Culture 94, no. 1 (2014): 1–21. http://dx.doi.org/10.1163/18712428-09401001.
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Much attention has been drawn to Jacob Arminius’s (1560–1609) views on predestination, especially given the eventual rejection of those views by the Synod of Dort (1618–1619). However what some may not realize is that Arminius’s doctrine of justification, especially as it relates to the role and function of faith, was also a source of contention. Historically Reformed theologians viewed faith as purely instrumental in justification, whereas Arminius construed it as foundational. The difference between the two positions can be illustrated in the difference between two prepositions: justification per (through or by) faith vs. justification propter (on account of) faith. Arminius’s views were subsequently rejected by three Reformed confessions, the Canons of Dort, the Irish Articles (1615), and the Westminster Confession (1647). This essay therefore argues, pace much of the recent literature on the subject, that Arminius’s doctrine of justification is Protestant, in that it is not Roman Catholic, but it is not Reformed according to the definitions set forth by its historic confessions—this is a historical judgment, not a dogmatic one.
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Bellolio, Cristobal. "The Chilean Military after Antuco: Shortcomings of a Post-Secular Discourse." Religions 11, no. 3 (March 23, 2020): 146. http://dx.doi.org/10.3390/rel11030146.
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In their two hundred years of existence, the Chilean armed forces have had a close relationship with the Catholic faith, especially with a local version of the Virgin Mary (Virgen del Carmen), who is held as the patroness of the military. After its greatest tragedy in peacetime, when 44 soldiers—half of them Christian evangelicals—died buried in the snows of the Antuco volcano, the army and other branches of the military felt compelled to add Protestant chaplaincies to their repertoire of religious assistance, hitherto reserved for Catholics. This has been understood as a move towards a more egalitarian and inclusive understanding of religious freedom, but also as opposing exclusivist versions of liberal neutrality, in which the state fulfils its duty by taking religion out of the public sphere altogether. According to the times’ intellectual climate, the Chilean authorities have been framing these developments—not only in the military, but elsewhere—as the embodiment of a post-secular strategy, in which religion (all religion) should be welcomed back into public life and state institutions. This article presents five concerns with this chosen strategy: (a) whether inclusive secularism is a practical impossibility, since there is no way to accommodate all religious and non-religious expressions; (b) whether a post-secular narrative is adequate for states that that have not gone through the previous (secular) phase; (c) whether post-secular institutional arrangements—which entail welcoming religion in the public sphere—are adequate in countries without religious pluralism; (d) whether post-secular institutional arrangements—which entail welcoming religion in the public sphere—are not actually disparaging for non-religious people; (e) whether sponsored religious expressions and practices within public institutions put undue pressure on dissenters. This way, I offer the case of the Chilean armed forces as a proxy to illuminate the normative problems that an incipient process of growing religious pluralism and a move towards religious egalitarianism, framed as a post-secular discourse, faces in hegemonically Catholic countries.
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Sison, Alejo José G. "Can Digitally Transformed Work Be Virtuous?" Business Ethics Quarterly 34, no. 1 (January 2024): 163–91. http://dx.doi.org/10.1017/beq.2023.33.
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This essay inquires whether digitally transformed work can be virtuous and under what conditions. It eschews technological determinism in both utopian and dystopian versions, opting for the premise of free human agency. This work is distinctive in adopting an actor-centric and explicitly ethical analysis based on neo-Aristotelian, Catholic social teaching (CST), and MacIntyrean teachings on the virtues. Beginning with an analysis of digital disruption, it identifies the most salient human advantages vis-à-vis technology in digitally transformed work and provides philosophical anthropological explanations for each. It also looks into external, organizational characteristics on both the macro and the micro levels of digitally transformed work, underscoring their ambivalence (efficiency and profits vs. exclusion and exploitation, flexibility and freedom vs. standardization and dependency) and the need to mitigate their polarizing effects for the sake of shared flourishing. The article presents standards for virtuous work according to neo-Aristotelian, CST, and MacIntyrean frames and applies them to digitally transformed work, giving rise to five fundamental principles. These basic guidelines indicate, on one hand, actions to be avoided and, on the other, actions to be pursued, together with their rationales.
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Bassi, Andrea. "Etiche religiose. E lo spirito dei modelli di welfare state in Europa." SOCIOLOGIA E POLITICHE SOCIALI, no. 3 (January 2013): 11–20. http://dx.doi.org/10.3280/sp2012-003002.
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The paper is organized in four sections. Section one presents a brief overview of how the classical sociological theories deal with the religious phenomenon in Western societies. The following section discusses the secularization theory as offered by Norris and Inglehart in Sacred and Secular (2005), where the classic functionalist theory of secularization - that religion would gradually fade in importance and cease to be significant with the emergence of industrial society - is criticized and, a new theory of secularization as a social process linked to the level of existential (un)security occurring in a country is developed. Within this framework, the role of the welfare safety net, and other effective delivery of government services, is analyzed as a means for many people to reduce their vulnerability to sudden, unpredictable risks. Section three investigates the relationship between religion and social policies. Starting from the recognition that the role of religious denominations has been neglected by the comparative studies on welfare state models, we suggest a new classification of welfare systems based on the mainstream religions existing in a country. The different welfare regimes are analyzed along the line Catholic vs. Protestant (Southern vs. Northern welfare models), and along the line Lutherans vs. Calvinist reformed churches (East/West welfare systems). The fourth section illustrates five analytic dimensions of the relationship between religion and welfare state systems. The five dimensions are the following: the principles and the moral norms (precepts) of religious doctrines; the agencies and services directly managed by religious institutions; the political parties with a religious orientation; the cultural orientation and values of the public opinion; the relations between the Church and the public institutions.
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Porkhomovsky, Victor Ya, and Olga I. Romanova. "Names of God in Vulgate and the Italian translations of the Old Testament." RESEARCH RESULT Theoretical and Applied Linguistics 7, no. 3 (October 1, 2021): 40–55. http://dx.doi.org/10.18413/2313-8912-2021-7-3-0-4.
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The present publication expands the analysis of the Old Testament translations into different languages. This line of studies was initiated by the works of the late French scholar Philippe Cassuto and one of the authors of this publication. The purpose of the article is to look at the strategies applied in translating the Old Testament names of the Supreme Being into Latin (the Vulgate version) and modern Italian. This purpose is two-fold: by doing so, we also expand the data base of the Old Testament terms‘ renditions in different languages. The article provides the full nomenclature of the names of the Supreme God in the Old-Hebrew (Masoretic) text of the Old Testament, concentrates on their semantics and grammatical structure, and explains the contexts of their use. A canonical Russian-language translation is used as a reference base to illustrate the fate of the original names of the God in translation. The widely-accepted English-language translations of the Old Testament are included to provide a broader perspective on translation strategies applied to this particular aspect of the Old Testament texts. The analyzed Latin and six modern Italian-language translations demonstrate a considerable degree of uniformity in translating the names of God. The Latin and the Italian translations apply the philological strategy to translating the Holy Bible (as opposed to another option presented by the typology of the Bible translation – the ideological strategy). Notwithstanding the relative lexical uniformity of the translations, they demonstrate the differences between Catholic and Protestant versions. The analysis of the Italian translations of the Old Testament contributes to the typology of the Bible translation and ultimately makes an input to the general theory of translation.
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Porkhomovsky, Victor Ya, and Olga I. Romanova. "Names of God in Vulgate and the Italian translations of the Old Testament." RESEARCH RESULT Theoretical and Applied Linguistics 7, no. 3 (October 1, 2021): 40–55. http://dx.doi.org/10.18413/2313-8912-2021-7-3-0-4.
Full textAbstract:
The present publication expands the analysis of the Old Testament translations into different languages. This line of studies was initiated by the works of the late French scholar Philippe Cassuto and one of the authors of this publication. The purpose of the article is to look at the strategies applied in translating the Old Testament names of the Supreme Being into Latin (the Vulgate version) and modern Italian. This purpose is two-fold: by doing so, we also expand the data base of the Old Testament terms‘ renditions in different languages. The article provides the full nomenclature of the names of the Supreme God in the Old-Hebrew (Masoretic) text of the Old Testament, concentrates on their semantics and grammatical structure, and explains the contexts of their use. A canonical Russian-language translation is used as a reference base to illustrate the fate of the original names of the God in translation. The widely-accepted English-language translations of the Old Testament are included to provide a broader perspective on translation strategies applied to this particular aspect of the Old Testament texts. The analyzed Latin and six modern Italian-language translations demonstrate a considerable degree of uniformity in translating the names of God. The Latin and the Italian translations apply the philological strategy to translating the Holy Bible (as opposed to another option presented by the typology of the Bible translation – the ideological strategy). Notwithstanding the relative lexical uniformity of the translations, they demonstrate the differences between Catholic and Protestant versions. The analysis of the Italian translations of the Old Testament contributes to the typology of the Bible translation and ultimately makes an input to the general theory of translation.
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Morse, Stephen. "Giving and Receiving: Faith and the Sustainability of Institutions Providing Microfinance Services for Development." Sustainability 16, no. 5 (February 26, 2024): 1923. http://dx.doi.org/10.3390/su16051923.
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Topic: This review explores the important issue of the ‘institutional sustainability’ (IS) of faith-based development organizations (FBDOs) providing microfinance services to the poor in the developing world. IS has often been equated with the financial self-reliance of microfinance service providers, with income from credit charged on loans as well as other fees being used to pay for the service. While the approaches and tensions inherent in the attainment of IS by microfinance providers seeking to help the poorest in society have been well explored in the literature, there has been no specific analysis of FBDO providers and the special challenges they may face. Methodology: This paper is based on a review of the literature using a combination of search terms such as ‘microfinance’, ‘development’, ‘institutional sustainability’, ‘financial self-reliance’ and ‘faith’, with a special emphasis on the literature published between the 1990s and 2023. Results: One of the main findings is that Christian and Hindu FBDOs providing microfinance largely follow the financial self-reliance conceptualization of IS applied by secular providers and apply much the same set of responses regarding the setting of interest rates and other charges and the management of repayment amongst their client base. However, FBDOs of the Islamic faith take a broader perspective on IS and include the need for spirituality and religious development amongst their clients. Future directions: This paper makes a number of suggestions for future research, including (1) the reasons why religious development and spirituality do not appear to be strong issues for Christian and Hindu FBDOs relative to their Islamic counterparts; (2) the potential for inter-faith collaboration between FBDOs and secular providers, between FBDOs of different faiths as well as FBDOs from versions of the same faith (e.g., Protestant and Catholic); and (3) whether FBDOs are more naturally predisposed and able to engage and collaborate with the informal microfinance sector than secular microfinance providers.
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Maulahela, Hasan, Dalla Doohan, Yudith Annisa Ayu Rezkhita, Ari Fahrial Syam, Langgeng Agung Waskito, Camilia Metadea Aji Savitri, Marselino Richardo, et al. "Helicobacter pylori prevalence in Indonesia: Higher infection risk in Eastern region population." F1000Research 11 (December 23, 2022): 1581. http://dx.doi.org/10.12688/f1000research.127094.1.
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Background: Helicobacter pylori (H. pylori) infection status in Indonesia might be higher than the actual prevalence. A comprehensive epidemiologic study is necessary to explore infection susceptibility by demographic characteristics, especially between Indonesia’s Eastern and Western regions. Methods: We included our recent survey and data from our previous studies with 1,172 endoscopic examinations from 19 cities throughout Indonesia from January 2014 to March 2017. H. pylori infection was diagnosed based on the combination of four different tests. Using a criterion of one positive result between four tests, we found that 190 subjects (190/1,158; 16.4%) were H. pylori positive. A total of 939 subjects were analyzed for risk factors of sociodemographic characteristics to H. pylori infection. Results: Prevalence was slightly higher in the Eastern region compared with the Western region of Indonesia (79/277; 59.4% vs. 54/529; 40.6%). Living in the Eastern region imposes a higher risk of infection (OR 5.33, 95%CI 1.17–24.26). Timor ethnicity had the highest prevalence (15/28; 53.6%), followed by Buginese ethnic (21/74; 28.4%), and Papuan ethnic (18/64; 28.1%) in the Eastern region. As an ethnicity with a high prevalence (37/109; 33.9%), Batak was an outlier among the low prevalence areas in the Western region. In general, age, living in the Eastern region, Batak ethnicity, Protestant, Catholic, and alcohol drinking were independent risk factors associated with H. pylori infection in Indonesia (OR 1.03, 95%CI 1.02–1.05; OR 5.33, 95%CI 1.17–24.26; OR 5.89, 95%CI 1.58–21.94; OR 5.47, 95%CI 2.16–13.86; OR 5.05, 95%CI 1.43–17.80; OR 2.30, 95%CI 1.14–4.61, respectively). Conclusions: Several ethnicities and habits were concluded to increase the risk of infection as the interaction of host, agent, and environment is inseparable in affecting disease susceptibility.
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Maulahela, Hasan, Dalla Doohan, Yudith Annisa Ayu Rezkhita, Ari Fahrial Syam, Langgeng Agung Waskito, Camilia Metadea Aji Savitri, Marselino Richardo, et al. "Helicobacter pylori prevalence in Indonesia: Higher infection risk in Eastern region population." F1000Research 11 (January 16, 2024): 1581. http://dx.doi.org/10.12688/f1000research.127094.2.
Full textAbstract:
Background Helicobacter pylori (H. pylori) infection status in Indonesia might be higher than the actual prevalence. A comprehensive epidemiologic study is necessary to explore infection susceptibility by demographic characteristics, especially between Indonesia’s Eastern and Western regions. Methods We included our recent survey and data from our previous studies with 1,172 endoscopic examinations from 19 cities throughout Indonesia from January 2014 to March 2017. H. pylori infection was diagnosed based on a combination of four different tests. Using a criterion of one positive result between four tests, we found that 190 subjects (190/1,158; 16.4%) were H. pylori positive. A total of 939 subjects who has complete data were analyzed for risk factors of H. pylori infection. Results Prevalence was slightly higher in the Eastern region compared with the Western region of Indonesia (79/277; 59.4% vs. 54/529; 40.6%). Living in the Eastern region imposes a higher risk of infection (OR 5.33, 95%CI 1.17–24.26). Timor ethnicity had the highest prevalence (15/28; 53.6%), followed by Buginese ethnicity (21/74; 28.4%), and Papuan ethnicity (18/64; 28.1%) in the Eastern region. As an ethnicity with a high prevalence (37/109; 33.9%), Batak was an outlier among the low prevalence areas in the Western region. In general, age, living in the Eastern region, Batak ethnicity, Protestant, Catholic, and alcohol drinking were independent risk factors associated with H. pylori infection in Indonesia (OR 1.03, 95%CI 1.02–1.05; OR 5.33, 95%CI 1.17–24.26; OR 5.89, 95%CI 1.58–21.94; OR 5.47, 95%CI 2.16–13.86; OR 5.05, 95%CI 1.43–17.80; OR 2.30, 95%CI 1.14–4.61, respectively). Conclusions Several ethnicities and habits were concluded to increase the risk of infection as the interaction of host, agent, and environment is inseparable in affecting disease susceptibility.
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Koroleva, Svetlana B., and Marina Yu Kovaleva. "POLYPHONY AND THIRST FOR HAPPINESS: THE IMAGE OF CHILDHOOD IN CHARLOTTE BRONTË’S ‘JANE EYRE’." Вестник Пермского университета. Российская и зарубежная филология 12, no. 4 (2020): 90–99. http://dx.doi.org/10.17072/2073-6681-2020-4-90-99.
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The article is devoted to the image of childhood as one of the most complex aesthetic elements in Charlotte Brontë’s novel Jane Eyre. The paper argues that there are two primarily important characteristics of the image in the novel: polyphony – that is, the presence of different points of view on the child and the adult – and thirst for happiness. Special attention is paid to the polyphony of voices describing the heroinenarrator. The paper also focuses on the role of the motifs of orphanhood, rejection and loneliness, on the one hand, and of search for happiness, on the other, in developing the image of childhood. The authors argue that the heroine-narrator not only overcomes ordeals but also accomplishes a multi-stage way of growing up – from vague impressions and sensations to a clear awareness, the development of principles and understanding of the structure of the world; from complete alienation from the world to the ability to empathize and open her heart to another; from creative inclinations and instinctiveness to enterprise, spiritual development, upholding her ‘naturalness’ and her own way. The paper researches Brontë’s technique of accuracy in details as applied to depict the development of the heroine-narrator’s spiritual world and her outer image and type of behavior. At the same time, it focuses on two versions (synchronic and in retrospect) of depicting Jane’s vision of her own behavior and character. There are also analyzed the ways of comparing and contrasting different child images in the novel: the one based on certain religious-didactic signals (Jane vs. Mrs. Reed’s children) and the one based on the religious system of values (Jane and Helen). The paper particularly emphasizes the role of natural tenacity (and naturalness in general) and the Protestant at its core model of responsible and natural behavior based on the feeling of love in leading the heroine-narrator to matrimonial happiness.
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Van Engen, John. "Multiple Options: The World of the Fifteenth-Century Church." Church History 77, no. 2 (May 12, 2008): 257–84. http://dx.doi.org/10.1017/s0009640708000541.
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Any historical period called “late” is headed for interpretive trouble, and one called “late medieval” is probably doomed. Periodization is an artifice, as we know, yet also an art. Historians have entirely reconceived “late antiquity” over the past generation, transforming Roman decadence into an imperial and Christian culture three centuries long embracing the whole Mediterranean world, creative in its culture and foundational for societies that followed. But what of “late medieval”? In most textbooks the term comes paired still with “decline.” Humanists and Reformers first created the artifice of a “middle time,” a dismissive gesture toward the thousand years that separated them from the golden ages of antiquity and/or the early church. Nineteenth-century scientific historians introduced art into this artifice by dividing that amorphous millennium into semi-coherent sub-periods: “early” (400–1000), “high” (1000–1300), and a rump called “late” (1300–1500). Church history entered importantly into the characterizations, with the “late” period traditionally told as a series of catastrophes beginning with destructive confrontations between Pope Boniface VIII (d. 1303) and King Philip the Fair. The storyline for the two centuries that followed, whether treated as deepening darkness (traditional) or as an overripe autumn (Huizinga), depended on what came before and after. Early in the twentieth century, church historians introduced ecumenical and even ironic reversals: Catholic scholars, looking to their own reforms, conceded late medieval deviance and the need sometimes for reform; Protestant scholars, looking to a reform born of strength rather than decline, found a late Middle Ages full of flourishing religiosity and even modernizing initiatives. Others, skeptical of the Reformation as marking any decisive turn toward modernity (vs. Hegel), delighted in finding all manner of cults, relics, prophecies, and zealots still among these new Protestants. Oberman and McGinn by contrast have reconceived the fields of theology and mysticism, Huizinga's autumnal evanescence becoming a golden harvest. All the same—and this only a bit overstated—many Reformation histories still essentially start the world anew in the 1520s, now speaking German, and too many medieval histories still close their story with fourteenth-century “decline,” an apocalyptic onslaught of plague, revolt, schism, and war.
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Abakah, Alex Annan, and Jiayan Li. "Catholic vs. Protestant Beliefs: Effect on Bank Risk-Taking." Journal of Behavioral and Experimental Finance, September 2023, 100856. http://dx.doi.org/10.1016/j.jbef.2023.100856.
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Giddy, Patrick. "A Theological Response to Secularism as Public Policy." Irish Theological Quarterly, September 27, 2023. http://dx.doi.org/10.1177/00211400231201220.
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Secular public policy comes in two basic versions, namely the Anglo-Saxon and the Francophone versions, roughly reflecting the two versions of the Christian religion—the Protestant and the Catholic respectively—which the public body seeks to put to one side. To the extent that these correlations do hold, a theological interrogation is called for. Such interrogation can focus on what is a constitutive element of democracy, and overlooked in both cases of secularity, namely the value of solidarity. But the enactment of solidarity is a secular religious expression, beyond any ‘closed immanence’ that might be thought to characterize the public space. In recognizing this, the Christian churches are ethically bound to move to a major reformulation of their basic doctrines and secular society to rethink its displacement of religion.
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Cohen, Dov, Minjae Seo, and Robert M. Lawless. "Institutional Inversion and “Demand-Side” Versus “Supply-Side” Views of Culture." Current Directions in Psychological Science, March 2, 2023, 096372142211360. http://dx.doi.org/10.1177/09637214221136087.
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Institutional inversion occurs when collective attitudes lead to institutions that in turn lead to behaviors that are the opposite of those attitudes. We illustrate this process with the case of debt, in which antidebtor attitudes in Protestant (vs. Catholic) cultures led to institutions that fostered higher household indebtedness. We describe three factors hypothesized to make institutional inversion more likely: erroneous lay theories (particularly those that take a “demand-side” vs. a “supply-side” view of culture), moralization, and narrow construals (in terms of time, goals, and populations considered).
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Wandusim, Michael F. "Reception of the Lord’s Prayer in Pentecostal-Charismatic Christianity in Ghana." Journal of the Bible and its Reception, April 13, 2022. http://dx.doi.org/10.1515/jbr-2020-0011.
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Abstract The liturgical reception of the Lord’s Prayer (Matt 6:9–13 par. Luke 11:2b–4) is well attested and still evident in Catholic, Protestant and Orthodox circles. For instance, in a reformed worship it is usual to hear varied versions of the statement: “And now as our saviour Christ has taught us, we humbly pray: ‘Our Father who art in heaven (…)’.” It is striking, however, that such a liturgical use of the text is scarce in Pentecostal-Charismatic Christianity worship. Such is the case in Ghanaian Christianity, where Pentecostal-Charismatic Christianity forms the largest and most appealing stream of Christianity in Ghana. It only takes a visit to a Ghanaian Pentecostal-Charismatic Church during a worship session, to ascertain this fact. This article investigates this liturgical phenomenon in Pentecostal-Charismatic worship by analyzing a selection of popular literature written by Pentecostal-Charismatic Church leaders on the text of the Lord’s Prayer and through personal interviews with some of the leaders of Pentecostal-Charismatic churches. Before engaging in reception analysis, a brief exegetical analysis of the text is undertaken. The article concludes that the Lord’s Prayer does not appear in Pentecostal-Charismatic liturgy because it does not meet the Pentecostal-Charismatic understanding of prayer and it is conceived there as a pattern or format of prayer and hence it is chiefly employed as a means of instruction on effective prayers, rather than for recitation each Sunday, as found in Protestant, Catholic and Orthodox circles.
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Balázs, Mihály. "Néhány megjegyzés Heltai imádságos könyvének utóéletéről." Studia Litteraria 52, no. 3-4 (July 1, 2013). http://dx.doi.org/10.37415/studia/2013/52/4206.
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Although in recent years there has been an upsurge in the research of the history of early modern spirituality, this research has paid hardly any attention to the Unitarian denomination. The reasons for this lie beyond the scope of the present study: between the late 16th century and the late 18th century the denomination had to refrain from the use of printing, and thus, the manuscript versions of prayer texts were threatened by loss and destruction. It is a unique paradox, however, that the first edited protestant Hungarian prayer book of considerable length was published precisely by this denomination in 1570/1571. The first part of the paper explores the concept of the prayer book based on Johann Habermann’s famous Gebetbüchlein, and compares it to the greatest achievements of the same sort within this period, the Catholic Péter Pázmány’s and the Calvinist Albert Szenci Molnár’s works. This section is followed by a survey of the vivid reception of Heltai’s work, with particular focus on the way the Unitarian author’s work was used in the Lutheran community of Lőcse. The concluding part argues that building on the foundations of this tradition, as well as on the heritage of Calvinist prayer culture, an unparalleled Unitarian prayer literature developed in the 17th-18th centuries, which deserves the attention of comparative research.
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Seto, Christopher H., and Iman Said. "Religious perceptions of crime and implications for punitiveness." Punishment & Society, September 30, 2020, 146247452096003. http://dx.doi.org/10.1177/1462474520960038.
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This study tests the role of crime perceptions in mediating the relationship between religiosity and punitive attitudes about criminal justice. Specifically, we estimate the effects of (a) religious affiliation and (b) fundamentalism on punitiveness and assess mediation by dispositional attribution of crime, perceived rising crime rates, perceived immigrant crime, and fear of violent victimization. Data are from the 2014 wave of the Chapman Survey on American Fears, a nationally representative sample of adults in the United States (N = 1,573). We estimated religious effects on punitiveness using ordinary least squares regression and assessed mediation by crime perceptions with the Karlson-Holm-Breen (KHB) method. Punitiveness was positively associated with Mainline Protestant affiliation (vs. non-religious), Catholic affiliation (vs. non-religious), and fundamentalism (fundamentalism also largely accounted for heightened punitiveness among Evangelical Protestants). Perceptions of crime accounted for about 60% of the effects of religious affiliation on punitiveness and nearly 100% of the effect of fundamentalism. Perceptions of crime as caused by evil or moral failure, belief in rising crime rates, and perceptions of immigrant crime were important to explaining religious effects on punitiveness, while fear of violence was relatively unimportant. These findings illuminate the perceptual mechanisms underlying religious effects on criminal justice attitudes.