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Journal articles on the topic 'Virtues (Roman religion)'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Buzykina, I. N. "Roman Virtues in the Christian Context of St Augustine’s De Civitate Dei." Concept: philosophy, religion, culture 4, no. 3 (2020): 62–75. http://dx.doi.org/10.24833/2541-8831-2020-3-15-62-75.

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The topic of this paper is the continuity of major religious, moral and ethical concepts of Roman culture in following periods. These are the virtues of the citizen, namely virtus, fides and pietas — which distinguish the Roman citizen as a brave warrior, honest magistrate and pious pater familias. The central one was the duty to the City. Some traces of this tradition can be observed in the most influental sources of the Christian Patristic period, although the very intention of morals has changed: res publica, a common/communal duty, was replaced by the adoration of God. With the view to a r

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Noonkester, Myron C. "Gibbon and the Clergy: Private Virtues, Public Vices." Harvard Theological Review 83, no. 4 (1990): 399–414. http://dx.doi.org/10.1017/s0017816000023865.

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When the inaugural volume of Edward Gibbon'sDecline and Fall of the Roman Empirewas published in February 1776, the English public greeted it with a mixture of veneration and anxiety. Many agreed that it was a classic work, but some critics, mostly clergy, questioned its treatment of Christianity. Scholars have approached the ensuing controversy from several angles: Gibbon's reticence reduced it, theologically speaking, to a sampling of doctrinal viewpoints; considered as a literary phenomenon, the controversy merely provoked Gibbon to relegate his opponents to literary oblivion; historiograph

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3

MacCormack, Sabine. "Sin, Citizenship, and the Salvation of Souls: The Impact of Christian Priorities on Late-Roman and Post-Roman Society." Comparative Studies in Society and History 39, no. 4 (1997): 644–73. http://dx.doi.org/10.1017/s0010417500020843.

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The impact of Christianity on the functioning of the later Roman empire has been examined by historians ever since Gibbon published his Decline and Fall. Had the Christians hastened the decline and fall of Rome? Outlining some themes of his projected work, Gibbon suggested before 1774 that indeed they had. In 1776, when publishing the first volume of his history, he touched on this same issue with considerable circumspection; but five years later, his earlier opinion appeared in print under the heading of “General Observations on the Decline of the Empire in the West” by way of concluding the

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Penella, Robert J. "Vires/Robur/OpesandFerociain Livy's Account of Romulus and Tullus Hostilius." Classical Quarterly 40, no. 1 (1990): 207–13. http://dx.doi.org/10.1017/s0009838800026902.

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In a recent article I observed that Livy sees a dialectic at work in Roman history over the course of the reigns of the first four kings. The first king, Romulus, is associated with physical (i.e. military) strength and is devoted to war. His successor Numa is devoted to peace and to the advance of religion, law and the civilizing virtues. The Romulean thesis, having been answered by the Numan antithesis, reasserts itself in the reign of the third king, Tullus Hostilius. This time, devotion to war is even more intense: Tullus isferocior(1.22.2) than Romulus. Excessive devotion to war, however,

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Vavouras, Elias, and Michail Theodosiadis. "The Concept of Religion in Machiavelli: Political Methodology, Propaganda and Ideological Enlightenment." Religions 15, no. 10 (2024): 1203. http://dx.doi.org/10.3390/rel15101203.

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This study explores Machiavelli’s perspective on the interplay between religion and political rule. Rather than being an enemy of religion itself, we argue that the Florentine thinker was critical of its particular interpretations and applications. Specifically, Machiavelli highlights the detrimental effects of certain religions and denominations (particularly Catholic Christianity) on virtue and political engagement, which (in his perspective) foster passivity and fatalism. On the other hand, Machiavelli sees religion as a tool for rulers to serve and defend their power. By dissecting Machiav

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Ployd, Adam. "Inseparable virtue and theimago Deiin Augustine: a speculative interpretation ofDe Trinitate6.4." Scottish Journal of Theology 72, no. 2 (2019): 146–65. http://dx.doi.org/10.1017/s0036930619000024.

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AbstractInDe Trinitate6.4, Augustine compares the inseparability of virtues within the human soul to the divine attributes within the simple divine substance of the Trinity. In this paper, I will suggest that this is more than a convenient analogy. Rather, I contend, the soul's virtues become inseparable as the soul itself conforms to the image of God through the primary virtue of love. My argument includes an analysis of the history of inseparable virtue in Graeco-Roman philosophy and a comparison of Augustine's use of the concept inTrin. 6.4 with his more extended treatment inEpistle167. In

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Decock, Paul B. "VIRTUE AND PHILOSOPHY IN 4 MACCABEES." Journal for Semitics 24, no. 1 (2017): 307–25. http://dx.doi.org/10.25159/1013-8471/3450.

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The first section of this article focuses on the use of the term and theme of ἀρετή in the argument that the Jewish religion can be seen as a most worthy philosophy. The second section shows how 4 Maccabees can be seen as a Jewish version of a philosophical work in the ancient Greco-Roman tradition: it raises the practical question of the noble way of life and shows us inspiring examples of persons who embodied this way by the manner in which they faced their death. The third section explores how a reading of 4 Maccabees can be seen as one of the “spiritual exercises” in the philosophical trad

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Guo, Xiaohua. "On Machiavelli's double Criticism of Christianity." Journal of Education and Educational Research 1, no. 2 (2022): 73–76. http://dx.doi.org/10.54097/jeer.v1i2.3421.

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In the Treatise on Livy and the Prince, Machiavelli launched a double critique of Christianity. Machiavelli proposed his own new interpretation of religious belief by discussing the characteristics of the enemy of Christianity (Roman religion). He believed that religion was only a political tool manipulated by people and not divine, and criticized Christianity from the opposite side. Machiavelli criticized Christianity from a positive perspective by presenting views contrary to the Christian doctrine on Moses, the sovereign virtue, the origin of religion, the Great Flood, and the Christian Ref

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9

Batten, Alicia. "The moral world of Greco-Roman associations." Studies in Religion/Sciences Religieuses 36, no. 1 (2007): 135–51. http://dx.doi.org/10.1177/000842980703600107.

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This article examines the language and regulations of Greco-Roman associations with a focus upon their moral worlds. Many of the virtues ascribed to the benefactors of and participants in these associations are based more upon their financial and administrative contributions than personal character, but sometimes such virtues are applied to people who do not provide financial assistance, suggesting a democratization of Greek values. Although the evidence indicates that generally ancient associations did not require a moral transformation of their members, nor did they stress moral guidelines b

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Szada, Marta. "The Missing Link: The Homoian Church in the Danubian Provinces and Its Role in the Conversion of the Goths." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (2020): 549–84. http://dx.doi.org/10.1515/zac-2020-0053.

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Abstract Frequently, studies focusing on the fourth-century Trinitarian controversy stop at the 380s and emphasize the importance of the Council of Constantinople and the Council of Aquileia in 381, and the end of Italian rule of the last Homoian emperor, Valentinian II. In very common interpretation, these events mark the virtual end of the Latin Homoianism—its final extirpation. This thesis mightily influenced the modern thinking about Christianization of the Goths and other barbarian peoples. The process was conceptualized as an “ethnic switch” —the people of non-Roman ethnicity embraced th

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Mol, Eva. "Roman Cyborgs! On Significant Otherness, Material Absence, and Virtual Presence in the Archaeology of Roman Religion." European Journal of Archaeology 23, no. 1 (2019): 64–81. http://dx.doi.org/10.1017/eaa.2019.42.

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In this article I explore different ways archaeologists can contribute to and learn from theorizing the digital world beyond the traditional functionalistic means of applying computational methods. I argue that current digital technologies can be a very constructive tool to create non-human experience and awareness. I pursue this argument by presenting ideas from a work-in-progress project experimenting with the post-human and the virtual, and by exploring significant otherness in Roman religion and the dark spots in human perception, through the analysis of an absent temple in Rome. Applying

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Shokhin, Vladimir. "Hindu and Classical Ancient virtues in a comparative perspective." St. Tikhons' University Review 105 (February 28, 2023): 49–68. http://dx.doi.org/10.15382/sturi2023105.49-68.

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The author claims that Graeco-Roman, Hindu and Chinese catalogues of virtues have much more common with each other than what is permitted by contemporary agnosticism in cultural studies which has only the appearance of wisdom. As to the differences, they are connected with the soteriological intention behind the Hindu catalogues while the Greek (before Neoplatonism) and Chinese ones label the development of secular personal dignity and social responsibility. The author does not conceal his preferences as well while asserting that the quadrangle of cardinal virtues as developed in Platonism had

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Estrada, Rodolfo Galvan. "The Racial Significance of Paul’s Clothing Metaphor (Romans 13:14; Galatians 3:27; Ephesians 4:24; Colossians 3:10)." Religions 14, no. 6 (2023): 684. http://dx.doi.org/10.3390/rel14060684.

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This essay proposes a new interpretation of the Pauline expression to “clothe” (ἐνδύω) oneself in Christ (Rom 13:14; Gal 3:27; Eph 4:24; Col 3:10). The phrase has been understood in terms of putting on virtues and godly characteristics. Other understandings of this phrase appear in terms of a new identity (Gal 3:27). There has been relatively limited study, however, on the significance of clothing and how different racial groups were known and characterized by their dress. Clothing was not just something that one “puts on” to protect the body from the elements or analogously understood in term

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Drever, Matthew. "Augustine and Roman Virtue. By Brian Harding." Augustinian Studies 44, no. 1 (2013): 171–75. http://dx.doi.org/10.5840/augstudies201344120.

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Holmes, Michael. "Recovering a "Lost" Author: Marcion of Smyrna." Horizons in Biblical Theology 31, no. 2 (2009): 111–22. http://dx.doi.org/10.1163/019590809x12553238843023.

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AbstractThe Martyrdom of Polycarp, traditionally treated as an anonymous document, is not: it was composed by Marcion of Smyrna. A writer of no small ability, he argues for a particular view of martyrdom on the basis of a sophisticated interpretation of the gospel narrative; portrays Polycarp as the embodiment of both Christian and Greco-Roman virtues and values; and subverts Roman claims to power even as he affirms Christian claims of divine sovereignty. His accomplishments earn him a spot on the roster of second century Christian authors.

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Berry, John Anthony. "Aquinas’s Understanding of Religion." Religions 14, no. 7 (2023): 855. http://dx.doi.org/10.3390/rel14070855.

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Thomas Aquinas emerges as a remarkable figure whose significant literary contributions have had a profound impact on our understanding of religion. Drawing inspiration from both the Greco-Roman philosophical and legal traditions, particularly the influential works of Cicero and the rich Christian tradition, notably Augustine, Aquinas presents a comprehensive and nuanced approach to the multifaceted concept of ‘religion’. While his analysis often situates ‘religion’ within the moral framework of justice, highlighting its inherent concern with the relationship between humanity and the divine, Aq

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D'Angelo, Mary. "Ευσεβεια: Roman Imperial Family Values and the Sexual Politics of 4 Maccabees and the Pastorals". Biblical Interpretation 11, № 2 (2003): 139–65. http://dx.doi.org/10.1163/156851503765661258.

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AbstractEarly Christian and Jewish texts responded to the “family values” campaigns mounted by successive emperors from Augustus and Hadrian with varying combinations of accommodation and resistance. This dialectic of resistance and accommodation appears in central aspects of 4 Maccabees and the Pastorals, texts that have frequently been assigned to the earlier part of the second century, that is, to the reigns of Trajan and Hadrian, and that foreground martyrs as the exemplars of their teaching. Both the Jewish and the Christian text give the virtue ευσεβεια a central role, constructing that

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Mermelstein, Ari. "Emotion, Gender, and Greco-Roman Virtue in Joseph and Aseneth." Journal for the Study of Judaism 48, no. 3 (2017): 331–62. http://dx.doi.org/10.1163/15700631-12340148.

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Anger, courage, and philanthropia—three important elements of Greco-Roman civic life—figure prominently in the book of Joseph and Aseneth and help us uncover the book’s message. One view within Greco-Roman culture valorized manly anger—at least where appropriate—and manly courage, but, according to Joseph and Aseneth, Jews instead privileged the emotion of pity and the related virtue of philanthropia. The author strategically developed his plot around the experiences of a female convert, whose views on anger, courage, and philanthropia highlight both the distinctiveness and subversiveness of t

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Harrison, James R. "Augustan Rome and the Body of Christ: A Comparison of the Social Vision of theRes Gestaeand Paul's Letter to the Romans." Harvard Theological Review 106, no. 1 (2013): 1–36. http://dx.doi.org/10.1017/s0017816012000296.

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A surprising omission in New Testament studies of the imperial world is a comparison of Augustus's conception of rule in theRes Gestae(RG) with Paul's eschatological gospel of grace in his letter to the Romans. Even though each document has been foundational in the history of Western civilization, a comparison of their vastly different social outcomes has not been undertaken. Neil Elliott has made an outstanding contribution in laying the foundations for such a study, offering a scintillating analysis of Paul's letter to the Romans in terms ofiustitia(justice),clementia(mercy),pietas(piety), a

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Wood, Susan K. "The Shifting Ecumenical Landscape at the 2017 Reformation Centenary." Theological Studies 78, no. 3 (2017): 573–95. http://dx.doi.org/10.1177/0040563917714623.

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The 2017 Reformation Centenary is the first commemoration to take place during the ecumenical age and marks fifty years of Lutheran–Roman Catholic dialogue. The current ecumenical landscape is a tale of two cities, one of ecclesial fragmentation that exists simultaneously with new relationships of communion and ecumenical progress. The way forward requires the discernment of deeper commonalities among ecclesial tradition, a correlation of doctrines, a “pastoral ecumenism,” and a hierarchy of virtues in addition to a hierarchy of truths.

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21

David, Edward A. "Church, State, and Virtue in Roman Catholic Diocese of Brooklyn v. Cuomo (2020)." Religions 14, no. 2 (2023): 239. http://dx.doi.org/10.3390/rel14020239.

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To curb the spread of COVID-19, houses of worship in the State of New York were legally required to limit attendance at religious ceremonies. Two religious communities—the Roman Catholic Diocese of Brooklyn and the Orthodox Jewish organization, Agudath Israel of America—asked the U.S. Supreme Court to intervene. This article provides a theological interpretation of the Court’s decision to grant these communities injunctive relief, thus freeing them from the State’s restrictions on religious attendance. Drawing upon the Catholic tradition, and especially the thought of Saint Thomas Aquinas, the

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Skoropadskaya, Anna. "Latin Aphoristics in the Poetics of F. M. Dostoevsky." Проблемы исторической поэтики 19, no. 3 (2021): 131–49. http://dx.doi.org/10.15393/j9.art.2021.9984.

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. The article analyzes the role of Latinisms in the literary and journalistic texts of F. M. Dostoevsky. By virtue of his education, the writer was wellacquainted with Latin literature, which undoubtedly affected his poetics. Multilingualism becomes one of the polyphonic tools of the latter: combination of languages performs a characterological function, enriching the characters’ speech portrait and expanding the linguocultural context of their worldview. Latin quotations are either provided by Dostoevsky as independent sentences, or integrated into the text and adjusted to the Russian syntax

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Ferrero, Michele. "The First Latin Translation of Li 礼 from the Analects of Confucius: Roman Virtues or Religious Acts?" Religions 15, № 4 (2024): 505. http://dx.doi.org/10.3390/rel15040505.

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This article centers around the early translation of the term Li 礼 in the Analects of Confucius (论语). This Latin translation shows that the interpretation of the Confucian term Li 礼 mostly did not include any religious meaning. This article also centers on the personal formation of the Jesuits of that time. Taking Michele Ruggieri as reference, this article details how studies based on the Latin Classics (especially Cicero) provided them with a reference to interpret this term as unrelated to religious worship. When the Jesuits arrived in China, at the end of the Ming dynasty, strong emphasis

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List, Nicholas. "Job’s Endurance (Jas 5:11b)." Novum Testamentum 64, no. 4 (2022): 469–88. http://dx.doi.org/10.1163/15685365-bja10027.

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Abstract Interpreters have often struggled to account for the way in which the author of James employs the figure of Job as an example of ὑπομονή (Jas 5:11). Since a “steadfast” or “patient Job” is clearly incongruous with the book of Job, the Testament of Job is often forwarded as the preferred source of James’ Joban tradition. This article argues that James’ language of ὑπομονή should be read against its wider Greco-Roman literary background, and when done so, the Greek term emerges as an active, aggressive virtue, best rendered “enduring resistance.” The article posits that the author of Ja

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Ditchfield, Simon. "Translating Christianity in an Age of Reformations." Studies in Church History 53 (May 26, 2017): 164–95. http://dx.doi.org/10.1017/stc.2016.11.

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This article argues that the age of the Protestant and Catholic Reformations and the global spread of the latter brought with it the challenge that not only was it necessary to learn new languages in order to communicate the Christian message to non-European peoples encountered during the so-called ‘Age of Discovery’, but some kind of control had to be exercised over the new, global circulation of sacred images and relics. The latter facilitated the visual (and virtual) translation of such holy sites as Jerusalem and Rome and its specific holy treasures in the mental prayers of the faithful. I

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Gleason, Maud W. "Subversive Virtue: Asceticism and Authority in the Second-Century Roman World. James A. Francis." History of Religions 38, no. 1 (1998): 98–100. http://dx.doi.org/10.1086/463529.

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Brooks, Veronica. "The Political Theory of Thomas More’s Epigrammata." Moreana 58, no. 2 (2021): 188–205. http://dx.doi.org/10.3366/more.2021.0103.

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This essay argues that More’s Epigrammata contains a coherent political theory that is inspired by ancient Roman republicanism. More defines “liberty” as the people’s willing obedience to virtuous leaders who rule for the common good, and he claims that popular opinion is the source of legitimacy rather than divine sanction. In doing so, More critiques the Tudor regime and presents an alternative theory of kingship based on his understanding of liberty. However, More also criticizes hereditary monarchy as such and explicitly prefers a republican regime of elected men who share authority among

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Moiser, Jeremy. "Rethinking Romans 12–15." New Testament Studies 36, no. 4 (1990): 571–82. http://dx.doi.org/10.1017/s0028688500019731.

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The bulk of these chapters is invariably understood as a general, or as it were abstract, exposition of Christian virtues, without particular reference to a situation at Rome. We read in Luther, for example, that ‘the apostle is about to teach a Christian ethic’ when he begins chapter 12. Nygren states that none of Romans is aimed at circumstances peculiar to Rome, and that chapters 12–13 contain Paul's ‘central view of the ethical life of the Christian’. Käsemann regards 12–13 as general exhortation, only 14.1–15.3 being directed at problems in Rome. According to E. P. Sanders, nothing in Rom

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Seaver, George A. "U.S. Constitutional Originalism from Transcendence: The Founders’ Methodology." Journal of Interdisciplinary Studies 36, no. 1 (2024): 146–64. http://dx.doi.org/10.5840/jis2024361/28.

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The characteristic that made the U.S. Constitution effective is the transcendence of the concepts it embodies. This essay seeks to define transcendence, its relationship to originalism in Constitutional interpretations, its historic origins, the consequences of rejecting them, and provide a truly originalist standard for Supreme Court decision-making. This transcendence has resulted in the U.S. being the only democracy since the Roman Republics to have been sustained over the long-term. Four specific areas are suggested by the Federalist Papers and many federal decisions over the last 50 years

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Kloppenborg, John S. "Associations, Christ groups, and their place in the Polis." Zeitschrift für die neutestamentliche Wissenschaft 108, no. 1 (2017): 1–56. http://dx.doi.org/10.1515/znw-2017-0001.

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Abstract:Early Christ groups, like Greek and Roman associations, engaged in mimicry of various civic institutions, and for similar reasons: to facilitate the integration of sub-altern groups into civic structures; to create “communities of honour” in which virtue was recognized and rewarded; and to produce small social structures in which the democratic values of autonomy could be performed. While mimicking civic structures, early Christ groups also displayed in varying ways ambivalence toward the city, either declaring themselves to be “resident aliens” or claiming to belong to a different po

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Hinze, Bradford. "On Fostering Ecclesial Dialogue: Engaging Contrasting Ecclesiologies." Ecclesiology 4, no. 2 (2008): 166–82. http://dx.doi.org/10.1163/174413608x308609.

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AbstractDialogue is widely acknowledged as a basic practice constitutive of the church's internal and external identity and mission. Advancing ecclesial dialogue by learning from a phenomenology of its practices and cultivating apt virtues is necessary but insufficient. These efforts are often thwarted because divergent ecclesiological approaches to dialogue stand in tension with one another. This paper explores how three trajectories in Roman Catholic ecclesiology develop contrasting approaches to the role of dialogue in the church: personalist, correlationist, and contextual. The final part

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Lemos, Izabel Cristina Santiago, Jéssica Pereira de Sousa, Denise Bezerra Correia, Luiz De Beltrão Lima Junior, Marta Regina Kerntopf, and George Pimentel Fernandes. "Aspectos Místicos e Científicos Acerca do Uso do Sangue em Diferentes Culturas da Antiguidade e na Contemporaneidade." UNICIÊNCIAS 21, no. 1 (2017): 35. http://dx.doi.org/10.17921/1415-5141.2017v21n1p35-38.

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Acerca da utilização do sangue em diversas culturas e etnias desde tempos remotos é notório que este fluido não tem sua importância somente em práticas medicinais, mas também em rituais religiosos. O objetivo do presente estudo é realizar levantamento bibliográfico acerca do uso do sangue em diferentes culturas da antiguidade e descrever o atual uso do sangue como agente terapêutico. O estudo é uma revisão narrativa/ clássica de literatura, em que foi consultada a Biblioteca Virtual de Saúde - BVS, utilizando as bases de dados Medline; Lilacs, Wholis e PAHO. Usando os descritores em Ciências d

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EHRENSCHWENDTNER, MARIE-LUISE. "Virtual Pilgrimages? Enclosure and the Practice of Piety at St Katherine's Convent, Augsburg." Journal of Ecclesiastical History 60, no. 1 (2009): 45–73. http://dx.doi.org/10.1017/s0022046908006027.

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For forty years, the sisters of St Katherine's, Augsburg, resisted the introduction of strict enclosure as a consequence of Dominican reform. This article examines the initial reactions of the sisters, explores the Dominican practice of enclosure and its connections with obedience, and the influence it had on the sisters' spirituality. After the community had finally accepted enclosure, they managed to gain a papal privilege granting them all the indulgences usually acquired through pilgrimage to Rome and commissioned a cycle of monumental paintings of the seven Roman pilgrim churches. Thus th

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Manuel Corvalán Espina, Juan. "Religión católica, nuevas tecnologías y redes sociales virtuales: ¿Configura populismo la comunicación del Papa Francisco en la era del Internet 2.0?" Populismo(s). Intersecciones en las Ciencias Sociales, no. 31 (July 1, 2019): 339–57. http://dx.doi.org/10.35659/designis.i31p339-357.

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El presente trabajo busca contribuir al estudio del populismo y el liderazgo. Se concentra en el proceso por medio del cual, una institución tradicional como la Iglesia Católica Apostólica Romana adapta sus mecanismos de comunicación a fin de ajustarse a los desafíos que presentan los desarrollos tecnológicos y la utilización de las redes sociales virtuales a nivel mundial. Este artículo examina la evolución de la circulación mediática del mensaje de la Iglesia a través de su órgano gobernante, la Santa Sede, así como también el uso que los distintos pontífices hacen de las nuevas tecnologías,

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Foley, Edward. "Spiritual Communion in a Digital Age: A Roman Catholic Dilemma and Tradition." Religions 12, no. 4 (2021): 245. http://dx.doi.org/10.3390/rel12040245.

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In the midst of this pandemic, most Christian Churches in the United States have been required to limit severely if not suspend face-to-face worship. The responses to this challenge when it comes to celebrating the Eucharist have been multiple. Frequent pastoral responses have included the shipping of consecrated elements to folk for their use during live-stream worship and virtual communion, in which worshippers employ elements from their own households as communion elements during the digitized worship. These options are not permitted for Roman Catholics. Instead, it is most common for Roman

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Esler, Philip E. "Social Identity, the Virtues, and the Good Life: A New Approach to Romans 12:1–15:13." Biblical Theology Bulletin: Journal of Bible and Culture 33, no. 2 (2003): 51–63. http://dx.doi.org/10.1177/014610790303300203.

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Wainwright, Geoffrey. "An Ecclesiological Journey: The Way of the Methodist – Roman Catholic International Dialogue." Ecclesiology 7, no. 1 (2011): 50–70. http://dx.doi.org/10.1163/174553110x540905.

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AbstractEcclesiology eventually imposed itself as the main theme of the international Methodist / Catholic dialogue by virtue of what have been from the beginning the differences in the respective self-understanding and ecclesial claims of the partners. Confessing that no ecclesiology shaped in a time of division is likely to be entirely satisfactory, the Joint Commission in its Nairobi Report of 1986 ('Towards a Statement on the Church') began exploring 'ways of being one Church' that might obtain in the case of reunion, and the goal of the Methodist / Catholic dialogue was formulated as 'ful

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Carter, Michael S. "Religious Freedom, Catholic Citizenship, and the First U.S. State Constitutions, 1776–1796." U.S. Catholic Historian 41, no. 4 (2023): 1–25. http://dx.doi.org/10.1353/cht.2023.a914862.

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Abstract: For most of the past century, historical and legal interpretations of religion in the U.S. founding promoted the notion that all remaining British colonial-era religious restrictions were swept away in a comprehensive, nationwide, secular, Enlightenment-inspired embrace of "religious freedom," including the granting of civil rights and the right to participate at every level of government. However, broad analysis of the Revolutionary-era and post-founding U.S. state constitutions reveals that in most states, while freedom of worship did prevail, restrictions upon full political parti

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Bellenger, Dominic Aidan. "Dom Bede Camm (1864-1942), Monastic Martyrologist." Studies in Church History 30 (1993): 371–81. http://dx.doi.org/10.1017/s0424208400011839.

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One of the soldiers asked him what religion he was of. He readily answered, ‘I am a Catholic’ ‘What!’ said the other, ‘a Roman Catholic?’ ‘How do you mean a Roman?’ said Father Bell, ‘I am an Englishman. There is but one Catholic Church, and of that I am a member.’These words of a Franciscan priest, Arthur Bell, executed at Tyburn in 1643, could have been taken as his own by Dom Bede Camm, the Benedictine martyrologist, who was one of the great propagandists of those English and Welsh Catholic martyrs who died in the period from the reign of Elizabeth to the Popish Plot. The lives of the marty

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Saeed, Muhammad Hassaan, та Muhammad Umair Raouf. "الٓمٓ غُلِبَتِ الرُّوم کی پیش گوئی اور مستشرقین کے اعتراضات کا تنقیدی مطالعہ A Critical Study of the Orientalists’ Objections Regarding the Quranic Prediction of Dominance of the Roman Empire". Al-Wifaq 5, № 1 (2022): 111–26. http://dx.doi.org/10.55603/alwifaq.v5i1.u7.

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In the Holy Qur’an, Allah Almighty has predicted some events and incidents going to happen in the future. These predictions (Domination of the religion Islam, Attainment of Hudaybiyyah treaty and acquisition of booty, Compilation, and interpretation of the Holy Qur’an) are considered the miracle of the Holy Qur’an. The prediction of “Victory and Domination of Roman Empire over the Persians” is one of such prophecies of the Holy Qur’an which was fulfilled within the period mentioned in the Holy Qur'an and so, deserves to be called a miracle of the Holy Qur'an. This clearest prophecy of the Holy

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Buchta, Roman, Wojciech Cichosz, and Anna Zellma. "Religious Education in Poland during the COVID-19 Pandemic from the Perspective of Religion Teachers of the Silesian Voivodeship." Religions 12, no. 8 (2021): 650. http://dx.doi.org/10.3390/rel12080650.

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The COVID-19 pandemic has influenced all spheres of life. It has an impact on the education of children and youth. The authors’ research focused on religious education during the pandemic by the Roman Catholic Church in Poland in the Śląskie Voivodeship. The criterion for choosing the environment was dictated by demographic conditions. The Śląskie Voivodeship has the highest population density per square kilometer, which contributed to the largest number of virus infections. The principal purpose of the research was to gather religion teachers’ opinions concerning organization and implementati

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Kalkandjieva, Daniela. "Autocephaly Reconsidered: Civil Authorities as Autocephaly-Making Factors." Religions 15, no. 12 (2024): 1518. https://doi.org/10.3390/rel15121518.

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Contemporary scholars share a common vision of the phenomenon of autocephaly as a virtue empowering a local Orthodox church independently to elect its supreme hierarch and run its domestic affairs without the endorsement of another church leader. While the academic discussion on this subject is concentrated on the canonical and theological aspects of autocephaly, the presented study shifts the focus to the involvement of civil authorities in the promotion and abolishment of this ecclesiastical status. It challenges the conventional perception of such interventions as something incidental or a

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Anagnostou-Laoutides, Eva. "Theōria as Cure for Impiety and Atheism in Plato’s Laws and Clement of Alexandria." Religions 15, no. 6 (2024): 727. http://dx.doi.org/10.3390/rel15060727.

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The article examines the impact of Plato’s views on atheism and impiety, relayed in the Laws, on Clement of Alexandria. Clement employed the adjectives godless (atheos) and impious (asebēs) often in his writings as accusations against pagan philosophers and/or heretics, but also in his defence of Christians against the very charge of atheism on account of their rejection of pagan gods (Stromata 7.1; cf. Tertullian’s Apologia 10). I argue that Clement, perceptive of Plato’s defence of philosophical contemplation (theōria) and its civic benefits in the Laws, reworked the latter’s association of

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Rodrigues de Oliveira, Jefferson. "Territorialidades de la fe en el catolicismo brasileño: espacialidad y temporalidad en las nuevas comunicaciones." Cultura y Religión 10, no. 2 (2016): 65–79. http://dx.doi.org/10.61303/07184727.v10i2.677.

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A medida que surgen nuevos paradigmas y formas de pensar y actuar en el mundo, la religión, como un fenómeno cultural, debe acompañar estos cambios para su mantenimiento y existencia. Insertadas en un contexto posmoderno de la sociedad, las religiones deben crear mecanismos que permitan continuar el ejercicio de sus territorialidades, manteniendo así sus poderes sobre sus territorios, tanto el físico como los más recientemente territorios virtuales vinculados al ciberespacio. La religión tiene una verdadera necesidad de entrar en estos contextos plurales para no quedar enyesada y cristalizada,

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Macdonald, Margaret Y. "The Ideal of the Christian Couple: Ign. Pol. 5.1–2 Looking Back to Paul." New Testament Studies 40, no. 1 (1994): 105–25. http://dx.doi.org/10.1017/s0028688500020464.

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Reflecting upon ethical ideals upheld by the Apostolic Fathers scholars have noted the presence of a ‘positive attitude towards pagan society’, ‘ideas comparable to those of nineteenth-century petty bourgeoisie’, a vision of the church made up of ‘generous householders, well-disciplined children, submissive wives, and reliable slaves’. Commenting on the renunciation of Paul's preference for virginity by the beginning of the second century, Elizabeth A. Clark concludes that ‘… the ordering of the household deemed normal by late ancient pagan society tended to prevail in Christianity as well’. R

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Driver, Lisa D. Maugans. "The Cult of Martyrs in Asterius of Amaseia's Vision of the Christian City." Church History 74, no. 2 (2005): 236–54. http://dx.doi.org/10.1017/s0009640700110224.

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For what is worth as much as these festival assemblies? And what is so august and all-beautiful as to see the whole city with one's whole race issuing from the town, occupying a holy place to perform pure mysteries of the most genuine devotion?Few Romans of any era would have disagreed with these exclamations, though earlier generations might have been astonished that such familiar sentiments could issue from the mouth of a Christian bishop. The ideal of civic solidarity through worship and celebration was a familiar concept from ancient times, one which Asterius felt to be entirely in keeping

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Bouhafa, Feriel. "New Perspectives on Ethics in Islam [whole issue]." Journal of Arabic and Islamic Studies 21 (January 3, 2022): 1–364. http://dx.doi.org/10.5617/jais.9348.

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Complete volume, containing all articles CONTENTS Introduction: Feriel Bouhafa, Towards New Perspectives on Ethics in Islam: Casuistry, Contingency, and Ambiguity I. Islamic Philosophy and Theology Feriel Bouhafa, The Dialectics of Ethics: Moral Ontology and Epistemology in Islamic Philosophy Frank Griffel, The Place of Virtue Ethics within the Post-Classical Discourse on ḥikma: Fakhr al-Dīn al-Rāzī’s al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā Ayman Shihadeh, Psychology and Ethical Epistemology: An Ashʿarī Debate with Muʿtazilī Ethical Realism, 11th-12th C. Hannah C. Erlwein, The Moral Obligation to W

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Costigane, Helen. "Religious Orders and the Criminal Records Bureau." Ecclesiastical Law Journal 8, no. 38 (2006): 323–32. http://dx.doi.org/10.1017/s0956618x00006463.

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Recent scandals in the churches relating to the abuse of children and vulnerable adults have led to a desire to protect those to whom the churches minister by putting in place safeguards which screen out those not suitable to work in this capacity. For the Roman Catholic Church, the implementation of the Nolan Report has been a key part of this process, together with the setting up of the Catholic Office for the Protection of Children and Vulnerable Adults(COPCA). The Conference of Religious (the representative body of priests, sisters and brothers who belong to religious orders) has also been

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Bach, Alice, and Jennifer Glancy. "The Morning After in Corinth: Bread-and-Butter Notes, Part I." Biblical Interpretation 11, no. 3 (2003): 449–67. http://dx.doi.org/10.1163/156851503322566859.

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AbstractAlthough moralists pined for the days of traditional virtues and simple foodstuffs, the elites of the Roman Empire pursued luxury and excess both in literature and cuisine. Distrust of fancy preparations extended even to the categorization of the constituent elements of diet. James Davidson writes of Greek cuisine, "Victuals were regularly divided into three parts: sitos (the staple, usually bread), opson (whatever one eats with the staple) and poton (drink)." The opson adds nothing and everything, both necessary and unnecessary. No meal is complete without opson, but an ancient prover

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Bastien, Jean-Luc. "L’apparition de la fabula praetexta à Rome et la célébration des exploits de M. Claudius Marcellus sur un mode héroïque." Revue historique 711, no. 3 (2024): 411–33. http://dx.doi.org/10.3917/rhis.243.0411.

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La fabula Praetexta est un genre théâtral romain qui apparaît à la fin du iii e siècle av. n. ère et qui tire son nom de la toge prétexte, celle des magistrats et des rois dont les exploits étaient mis en scène dans des pièces à sujet « historique ». Des premières pièces nous ne connaissons que les noms : Clastidium et Romulus . Leur auteur, Naevius était proche de Marcus Claudius Marcellus qui s’était illustré en 222 par un exploit mémorable. À Clastidium, il avait vaincu un chef celte en duel et avait obtenu de dédicacer les « dépouilles opimes », sur le modèle de Romulus, le fondateur du ri

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