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Artículos de revistas sobre el tema "Faith47"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 17 de febrero de 2022

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1

Nwachukwu, Ogbu Chukwuka. "Faithful Prodigals, Precarious Polity and Re-Jigging National Discourse: Readings from Two African Novels." Journal of Language and Cultural Education 7, no. 2 (2019): 156–72. http://dx.doi.org/10.2478/jolace-2019-0016.

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Abstract This study is informed by the observation of some dangerous threats to faith’s missionary and human developmental goals as well as Salvationist stance. The alarm has been sounded that fanaticism of any colour at all is not only inimical to the raison detre of faith’s cardinal objectives but more tellingly, constitutes a serious endangerment of humanity, particularly the Nigerian enterprise. Deploying exemplifications from Chinua Achebe’s Things Fall Apart (1958) and Chimamanda Ngozi Adichie’s Purple Hibiscus (2006) in an eclectic combination of a body of qualitative instances drawn fr
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2

Gaekwad, Roger. "Book Review: Faith among Faiths." Theology 103, no. 814 (2000): 314. http://dx.doi.org/10.1177/0040571x0010300439.

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3

JACKSON, ELIZABETH. "Belief, credence, and faith." Religious Studies 55, no. 02 (2018): 153–68. http://dx.doi.org/10.1017/s0034412518000446.

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AbstractIn this article, I argue that faith's going beyond the evidence need not compromise faith's epistemic rationality. First, I explain how some of the recent literature on belief and credence points to a distinction between what I call B-evidence and C-evidence. Then, I apply this distinction to rational faith. I argue that if faith is more sensitive to B-evidence than to C-evidence, faith can go beyond the evidence and still be epistemically rational.
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4

Keller, Joseph. "Jesus and the Critics." Interpretation: A Journal of Bible and Theology 40, no. 1 (1986): 29–38. http://dx.doi.org/10.1177/002096438604000104.

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A narrative pattern in which confrontational passages are followed by parables metaphorically clarifying the power of faith, and by miracles which show faith's power in act, enables Mark to show Jesus meeting opponents' objections by requiring a yet greater degree both of love and of faith than they.
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5

Dodds, Adam. "The Abrahamic faiths? Continuity and discontinuity in Christian and Islamic doctrine." Evangelical Quarterly 81, no. 3 (2009): 230–53. http://dx.doi.org/10.1163/27725472-08103003.

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The term ‘Abrahamic faiths’ and its cognates, prominent in inter-faith and political conversations, has now entered, largely uncritically, into academic discourse. It is not clearly defined and is used by scholars in different and potentially misleading ways. Thus far the term has evaded theological critique; this paper is a contribution to towards just such a critique. The ‘Abrahamic faiths’ are Judaism, Christianity and Islam, but, this paper shall focus on Christianity and Islam. I propose to critique the term ‘Abrahamic faiths’ by evaluating three different ‘levels of usage’ employed by sc
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6

Tarar, Amina Hanif, Syeda Salma Hasan, and Barbara Keller. "Faith styles and perceptions of other faiths among Muslims." Archive for the Psychology of Religion 43, no. 1 (2021): 41–64. http://dx.doi.org/10.1177/0084672420986869.

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The positive role of religion in reducing prejudice has remained a neglected theme in Psychology of religion, concerning itself mostly with prejudice and fundamentalism. Recently, noting the absence of a positive antithesis to prejudice and fundamentalism, faith development theory presents xenosophia as going beyond mere tolerance to a creative engagement with other religious faiths to develop new insights and broaden one’s own worldview. The current research undertakes a study of Muslim faith contents to get insights into how these beliefs shape construction of self in relation to other faith
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7

Baloian, Bruce Edward. "Teaching the Ineffable Through Narrative." Evangelical Quarterly 88, no. 1 (2016): 56–70. http://dx.doi.org/10.1163/27725472-08801004.

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The concept of faith is a dominant motif in both Jewish and Christian Scriptures and yet the authors never chose to give faith a clear, concise definition in propositional formulations. Both Testaments repeatedly refer to its importance but only approach the subject by telling stories where this valued aspect is present or absent. Luke follows suit with the rest of the Gospels and the precedent set in the Jewish Scriptures. It heralds faith’s importance and necessity but never defines faith with theological statements. Using aspects of Structural Analysis, an adaptation of Form Criticism, the
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8

Caruana, Louis. "Is Religion Undermined by Evolutionary Arguments?" European Journal for Philosophy of Religion 2, no. 1 (2010): 85–106. http://dx.doi.org/10.24204/ejpr.v2i1.352.

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I examine three major anti-religious arguments that are often proposed in various forms by cognitive and evolutionary scientists, and indicate possible responses to them. A fundamental problem with the entire debate arises because the term “religion” is too vague. So I reformulate the debate in terms of a less vague central concept: faith. Referring mainly to Aquinas on faith, I proceed by evaluating how the previously mentioned cognitive and evo-lutionary arguments fare when dealing with faith. The results show that some aspects of the concept of faith are in principle beyond the range of evo
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9

Binfield, Clyde. "Jerusalem's Empire State? The Context and Symbolism of a Twentieth-Century Building." Studies in Church History 51 (2015): 334–49. http://dx.doi.org/10.1017/s0424208400050270.

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My theme is religious encounter in the crucible of three faiths. Its focus is a building and its impact. The encounter as yet has no conclusion. The faiths are Christianity, Islam and Judaism. The building is one of two belonging to the Young Men's Christian Association (YMCA) now in Jerusalem. It expresses the personalities who shaped it and the events which surrounded it. It is an essay in imperial Christian mission, inter-faith dialogue and the chemistry of human personality. Religious pluralism is the name of its game, community its watchword, as caught in a streamlined and golden expressi
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10

Greggs, Tom. "Legitimizing and Necessitating Inter-Faith Dialogue: The Dynamics of Inter-Faith for Individual Faith Communities." International Journal of Public Theology 4, no. 2 (2010): 194–211. http://dx.doi.org/10.1163/156973210x491868.

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AbstractIn an age in which religion is a burning issue in the geopolitical sphere, the need for peoples of different religions to engage in inter-faith dialogue may seem clear; what is less clear is whether there is legitimacy for and an imperative to members of individual faith communities to engage with the religious other on the exclusive grounds of their individual faith. This article thus seeks to advocate that theology done in the service of individual faiths needs, as a priority, to engage in legitimizing and necessitating dialogue with the religious other as the religious other. The ar
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11

Foreman, David M. "The role of faith in mental healthcare: Philosophy, psychology and practice." BJPsych Advances 23, no. 6 (2017): 419–25. http://dx.doi.org/10.1192/apt.bp.116.016345.

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SummaryIt is time to improve clinical approaches to faith in mental healthcare, particularly in psychotherapy. Understood as a psychological trait, faith has potentially great personal salience and introduces socially desirable biases into human reasoning. Therapies may have faith-informed components, either explicitly, or (as with some forms of mindfulness) implicitly, which may modify the patient's faith as well as producing symptomatic change. In this narrative review, the ethics of faith's inclusion in therapy is briefly appraised. The psychology of faith is discussed, and a model of the i
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12

Cornille, C. (Catherine). "Faith Among Faiths: Christian Theology and Non-Christian Religions (review)." Buddhist-Christian Studies 21, no. 1 (2001): 130–32. http://dx.doi.org/10.1353/bcs.2001.0009.

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13

Lambert, Nathaniel M., and David C. Dollahite. "Development of the Faith Activities in the Home Scale (FAITHS)." Journal of Family Issues 31, no. 11 (2010): 1442–64. http://dx.doi.org/10.1177/0192513x10363798.

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This article reports the development of the Faith Activities In The Home Scale (FAITHS). The initial FAITHS measure was improved on and expanded by using qualitative data of two separate samples and then empirically tested on three separate samples. Study 1 comprised two samples totaling 57 highly religious families from New England and California that represented the three major Abrahamic faiths (Christianity, Judaism, and Islam) and focused on item development. Qualitative data were used to expand the breadth of survey items and to verify that religious families participate in the activities
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14

Richardson, James T. "Law and Minority Religions: ““Positive”” and ““Negative”” Uses of the Legal System." Nova Religio 2, no. 1 (1998): 93–107. http://dx.doi.org/10.1525/nr.1998.2.1.93.

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ABSTRACT: This paper examines several instances in which the law has had a pronounced impact on minority religions, a term used herein to include both older and newer small religious faiths. It employs examples of practices and even beliefs that have been negatively impacted by legal action, as individuals or governments have attempted to exert social control on newer faithsa process referred to as ““affirmative discrimination”” by Thomas Robbins and James Beckford.1 In addition, the paper describes instances in which laws and legal protections have been used in ““positive”” manners by minorit
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15

Lee. "On the Ālayavijñāna in the Awakening of Faith: Comparing and Contrasting Wŏnhyo and Fazang’s Views on Tathāgatagarbha and Ālayavijñāna." Religions 10, no. 9 (2019): 536. http://dx.doi.org/10.3390/rel10090536.

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The Awakening of Faith, one of the most seminal treatises in East Asian Buddhism, is well-known for its synthesis of the two Mahāyāna concepts of tathāgatagarbha and ālayavijñāna. Unlike early Yogācāra texts, such as the Yogācārabhūmi, in which ālayavijñāna is described as a defiled consciousness, the Awakening of Faith explains it as a “synthetic” consciousness, in which tathāgatagarbha and the defiled mind are unified in a neither-identical-nor-different condition. East Asian Buddhist exegetes noted the innovative explanation of the Awakening of Faith and compiled the commentaries, among whi
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16

Pappas-Rogich, Maria, and Michalene King. "Faith Community Nursing: Health and Healing Within a Spiritual Congregation." Creative Nursing 19, no. 4 (2013): 195–99. http://dx.doi.org/10.1891/1078-4535.19.4.195.

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Originally named parish nursing because of its beginnings in the Christian faith, the term faith community nursing (FCN) has been adopted to encompass nurses from other faiths. The American Nurses Association recognized parish nursing as a nursing specialty and, in collaboration with the Health Ministries Association, published the Scope and Standards of Parish Nursing Practice in 1998 (revised in 2005). In this article, the authors explore the philosophy, objectives, growth, and practice of this specialty.
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17

Barry, Carolyn McNamara, Jason M. Prenoveau, and Casie H. Morgan. "Do Emerging Adults Learn What They Live? The Frequency and Importance of Childhood Family Faith Activities on Emerging Adults’ Prosocial Behavior Toward Family, Friends, and Strangers." Emerging Adulthood 6, no. 6 (2017): 411–21. http://dx.doi.org/10.1177/2167696817746038.

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Since most religions emphasize helping others and childhood family experiences contribute to emerging adults’ behavior, we explored how childhood family religious socialization was related to future emerging adults’ self-reported prosocial behavior after accounting for their current self-reported prosocial behavior. Specifically, we investigated the extent to which emerging adults’ (NT1=551) retrospective views of how frequent (FAITHS-Freq) and important (FAITHS-Importance) their childhood family faith activities were related to their future self-reported prosocial behavior toward family (PBFa
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18

Matthew, Michael. "Faith Borders, Healing Territories & Interconnective Frontier? Wellness & Its Ecumenical Construct in African Shrines, Christian Prayerhouses & Hospitals." Numen 22, no. 1 (2020): 240–60. http://dx.doi.org/10.34019/2236-6296.2019.v22.29619.

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The religious geography of most health-seekers in modern Africa easily transverses the faith worlds of other religious traditions, thus building inevitably a lively-network of ecumenical spaces that surprisingly create an interpenetrating dialogue between African traditional shrines, Christian prayerhouses and western hospitals. The open-border policy of healing sites in Nigeria and Ghana in particular provides ecumenical directions and enriches interfaith conversations among different religious traditions. Consequently, the present study underscores the subversion of the dogmatic rhetoric of
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19

Wartenweiler, Thomas. "Insights Into the Tensions Facing Western Christians Working Overseas in an Educational Faith-Based Organisation: A Case Study." Transformation: An International Journal of Holistic Mission Studies 35, no. 4 (2017): 227–39. http://dx.doi.org/10.1177/0265378817740550.

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For the last 20 years, there has been a growing interest in researching faith-based organisations (FBOs) in international development. Much of the research on FBOs tries to analyse whether faith has a positive or negative impact on development. This often leads to contradictory results. This case study shows insights into tensions that FBO staff face on issues such as gender, evangelism and donor pressure. The results show that the picture of faith’s role in development is much more nuanced than portrayed by much of the existing literature. The conclusion offers recommendations for policy make
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20

Copeland, E. Luther. "Book Review: Faith among Faiths: Christian Theology and Non-Christian Religions." Missiology: An International Review 29, no. 4 (2001): 509–10. http://dx.doi.org/10.1177/009182960102900430.

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21

Howard, Kenneth W. "Grounding Discernment in Data: Strategic Missional Planning Using GIS Technology and Market Segmentation Data." Socio-Historical Examination of Religion and Ministry 1, no. 2 (2019): 310–25. http://dx.doi.org/10.33929/sherm.2019.vol1.no2.11.

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Taking Jesus’ call to love our neighbors seriously requires engaging them in the neighborhoods where they live. However, neighborhoods are transforming demographically faster than ever before. If we can help congregations more quickly understand their neighborhoods, there is a much greater likelihood that they will grow to love them as they love themselves. The question before us is, how do we help faith communities and their leaders engage missional opportunities that are emerging from rapid population change? The goal of the FaithX Project is to make it possible for faith communities, their
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22

Mosher, Lucinda Allen. "Public Theology: Characteristics from the Multireligious Neighborhood." Anglican Theological Review 102, no. 2 (2020): 251–62. http://dx.doi.org/10.1177/000332862010200210.

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Given the multireligious neighborhood as its context, Lucinda Allen Mosher argues that Christian public theology is characteristically multidisciplinary, incarnational, cognizant of other faiths and cultures, supportive of civil discourse, collaborative, and transformational. Specialists who address the specifically inter-religious concerns of the multifaith neighborhood in faith-rooted terms indeed function as public theologians.
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23

Godwin, Gail, and Bar Scott. "Turning to Job." Review & Expositor 99, no. 4 (2002): 505–27. http://dx.doi.org/10.1177/003463730209900403.

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This essay is about some people in a small parish in upstate New York. Their stories, full of wonder and wonderment, joy and sorrow, faith and faith's struggles connect them with the ancient story of Job. More importantly, they find themselves, in the tradition of Job, asking what is perhaps the only question in life that really matters: “Where is God in all this?”
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24

Hermesse, Julie. "Coexistence de croyances pentecôtistes et de croyances coutumières mayas." Social Compass 58, no. 2 (2011): 176–86. http://dx.doi.org/10.1177/0037768611402612.

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The author aims at analyzing the relationship of the Mayan and the Evangelical Pentecostal world views experienced by pentecostalized Maya Mam natives of Quetzaltenango County, Guatemala. While their conversion to and membership of a Pentecostal Church suggests the enunciation of a discourse at odds with their Mayan ancestral faiths, analysis of their utterances explaining the catastrophic passage of hurricane Stan brings nuances to the frame of analysis that fences off these faiths. Their social membership of the Pentecostal Church has not completely eliminated their faith in the effectivenes
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25

Santoni, Ronald E. "Being-for-itself and the Ontological Structure." Sartre Studies International 26, no. 2 (2020): 40–50. http://dx.doi.org/10.3167/ssi.2020.260204.

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In this paper, I pay tribute to Jonathan Webber, one of the most dependable interpreters among recent Sartre scholars. I do so by challenging both him and Sartre on an issue that has long frustrated my work on Sartre. In short, Sartre contends that the For-itself’s desire to be (and to pursue) Being-in-itself-for-itself (i.e., God) is in bad faith. This raises two issues: (1) Is this desire to be ens causa sui part of the ontological structure of the For-itself? (2) If so, is bad faith an essential part of the human being? I contend that the desire to be the In-itself-for-itself is, on Sartre’
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26

Ndona, Yakobus, and Paulinus Tibo. "Jawawawo Natural Monisms: Revelation Dimension of Peo and Inspiration for Faith-Dialogue in Multi Religious Society." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (2019): 74–84. http://dx.doi.org/10.33258/birci.v2i4.608.

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Traditional faiths are still often regarded as animism, dynamism and superstition. The fact shows that traditional fatihs indicate various virtues and truth that can be inspiration for development of multi religious community existence today. The writer, from the result of research toward artefact metaphysic dimension in Jawawawo customary commuity, Central Keo, Indoneia, found out the form of natural monism religiousity which derives from genuine revelationexperience. Peo manifests vision of divinity in traditional faith of Jawawawo community, namely that is transcendent as well as immanent,
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27

Siddiqui, Ataullah. "Inter-Faith Relations in Britain Since 1970 — An Assessment." Exchange 39, no. 3 (2010): 236–50. http://dx.doi.org/10.1163/157254310x517450.

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AbstractThis article argues that inter-faith relations in Britain are essentially inspired by the existential realities of a multi-cultural and multi-religious society. It argues that the earliest formal discussions between the followers of various faiths were motivated by their desire to ‘understand’ the beliefs and practices of other faiths. However these ‘engagements’ were confined to local and national secular civic bodies. The motivations behind these ‘engagements’ were essentially need-oriented rather than driven by religious motives. It also seems that the interest of successive British
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28

Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.

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The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. Th
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29

Feldman, Jackie. "How Can You Know the Bible and Not Believe in Our Lord? Guiding Pilgrims across the Jewish–Christian Divide." Religions 11, no. 6 (2020): 294. http://dx.doi.org/10.3390/rel11060294.

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Drawing on auto-ethnographic descriptions from four decades of my own work as a Jewish guide for Christian Holy Land pilgrims, I examine how overlapping faiths are expressed in guide–group exchanges at Biblical sites on Evangelical pilgrimages. I outline several faith interactions: Between reading the Bible as an affirmation of Christian faith or as a legitimation of Israeli heritage, between commitments to missionary Evangelical Christianity and to Judaism, between Evangelical practice and those of other Christian groups at holy sites, and between faith-based certainties and scientific skepti
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Duncan, G. A. "A Place in the Sun?: The role of the Church in moral renewal and social transformation." Verbum et Ecclesia 23, no. 2 (2002): 333–42. http://dx.doi.org/10.4102/ve.v23i2.1198.

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Christianity at the crossroads Mission Christianity exercised a destructive effect on traditional African cultures. In the post-1994 era, all religious faiths are encouraged to engage in the process of moral transformation. The Christian church is well-placed to play a continued constructive role in keeping with the prophetic and constructive role it played in the struggle against apartheid. This should be done through constructive engagement and critical solidarity, despite its internal divisions which may raise questions about its integrity. Christianity can no longer be treated either as a
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CHAPLIN, JONATHAN. "Doing Justice to Religious Diversity: Theological Foundations for “Principled Pluralism”." Unio Cum Christo 6, no. 2 (2020): 79. http://dx.doi.org/10.35285/ucc6.2.2020.art4.

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This article argues a theological case for “principled pluralism,” a particular stance regarding the proper attitude of the state towards the plural religious affiliations of its citizens. Its central claim is that the role of the state is both to defend the religious freedom of adherents to all faiths and to maintain a public square equally open to contributions from all faiths without publicly privileging any faith, even Christianity. It develops the argument in critical dialogue with a “Christian nation” position, according to which nations can exercise corporate religious agency, should be
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32

Messoudi, Michele. "Faith Schools." American Journal of Islam and Society 19, no. 3 (2002): 146–53. http://dx.doi.org/10.35632/ajis.v19i3.1935.

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Opening Speech: Lord DearingLorcl Dearing (C. of E.) gave an overview of the Dearing Report, publishedin June 2001. He reminded the audience that historically, education hasbeen rooted in faith. The influence of the state has been increasingly feltsince 1870. He raised the issues of what justifies faith schools and distinguishesthem from others. He covered the arguments of spiritual/moral educationprovision; and parental wish. He commented that parents look tofaith schools for their discipline, caring attitude and security of values.When discussing the academic achievement argument, he comment
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33

Gibson, Nicholas. "FAITH IN THE COURTS: RELIGIOUS DRESS AND HUMAN RIGHTS." Cambridge Law Journal 66, no. 3 (2007): 657–97. http://dx.doi.org/10.1017/s0008197307000724.

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We live in “an age of increasingly multicultural societies”. This multiplicity of cultures brings with it diversity and differences: religious beliefs form one, but arguably an increasingly important, point of distinction within our societies today – both between religious and non-religious people and between people of different faiths. Recent and current events – local and global – emphasise the importance for society of maintaining adequate means of mediating between different and divergent interests in matters of faith.
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Dzon, Mary. "Jesus and the Birds in Medieval Abrahamic Traditions." Traditio 66 (2011): 189–230. http://dx.doi.org/10.1017/s0362152900001148.

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As is well known, the three “Peoples of the Book” have in common versions of the tale of Abraham: the “Father of Faith,” who, in return for his willingness to sacrifice his son Isaac, was promised descendants as numerous as the stars (Exod. 32:13; cf. Qur'an 2:131–33).1It is less well known that, in the Middle Ages, the three religions shared versions of a legend about Jesus dating from late antiquity: the tale that Jesus once brought clay birds to life.2Thelocus classicusfor this legend, which is not found in the New Testament, is theInfancy Gospel of Thomas(hereafter IGT), an apocryphal text
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35

Kim, Karen Hye-cheon, Laura Linnan, Marci Kramish Campbell, Christine Brooks, Harold G. Koenig, and Christopher Wiesen. "The WORD (Wholeness, Oneness, Righteousness, Deliverance): A Faith-Based Weight-Loss Program Utilizing a Community-Based Participatory Research Approach." Health Education & Behavior 35, no. 5 (2006): 634–50. http://dx.doi.org/10.1177/1090198106291985.

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Despite multidisciplinary efforts to control the nation's obesity epidemic, obesity has persisted as one of the U.S.'s top public health problems, particularly among African Americans. Innovative approaches to address obesity that are sensitive to the unique issues of African Americans are needed. Thus, a faith-based weight-loss intervention using a community-based participatory research approach was developed, implemented, and evaluated with a rural African American faith community. A two-group, quasi-experimental, delayed intervention design was used, with church as the unit of assignment (t
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36

Moe, David Thang. "From a Trinitarian Theology of Religion to a Trinitarian Theology of Religions: Bridging ‘First Theology’ and ‘Second Theology’." Expository Times 130, no. 7 (2018): 285–304. http://dx.doi.org/10.1177/0014524618812267.

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This paper examines the problem of a theology of religions without the Trinity and the problem of overemphasizing interreligious dialogue without taking the inner communion identity of the church seriously. This paper argues that central to an authentic Trinitarian theology of religions is the question of how the church is rightly to be understood in relation to the Trinity as the doctrinal ground and guide for its inner communion of first theology (a trinitarian theology of the Christian religion) and in its external communion of second theology with the religious world as the realm of the tr
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37

Dedov, Andrey S. "CHRISTS AND THE THEOTOKOSES OF THE CHRIST-FAITH: THE RITUAL ROLE AND THE SACRED STATUS AS A RECORDING OF RELIGIOUS EXPERIENCE." Study of Religion, no. 1 (2019): 130–36. http://dx.doi.org/10.22250/2072-8662.2019.1.130-136.

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This article deals with the question of the origin of Christs and the Theotokoses in the communities of Christ-Faith. Existing explanations for this phenomenon is by no means exhaustive. In this article we will attempt to confirm the very fact of deification of leaders, as well as to find out what are the reasons for the existence of this phenomenon. According to the sources which are to us, we can conclude that certain features of veneration of Christ-Faiths leaders in the 18th-19th centuries go far beyond the veneration of local saints and "teachers of faith". In some cases, the sacred statu
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38

MCKAUGHAN, DANIEL J. "Cognitive opacity and the analysis of faith: acts of faith interiorized through a glass only darkly." Religious Studies 54, no. 4 (2018): 576–85. http://dx.doi.org/10.1017/s0034412517000440.

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AbstractIn conversation with Morgan (2015), I point out that the view ofrelational faithI have elsewhere defended (McKaughan 2013, 2016, 2017) fits rather well with the understanding ofpististhat emerges from Morgan's careful reading of New Testament texts. Moreover, the fact that New Testament authors display little interest in examining interior aspects of faith makes it difficult to justify the claim that their understanding of thepistislexiconrequiresbelieving in the modern sense as the attitude Christians must take towards relevant content, in contrast to various other positive but non-do
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39

Ruhe, David S. "A New Evolution: Religious Bonding for World Unity." Journal of Baha’i Studies 6, no. 4 (1995): 45–55. http://dx.doi.org/10.31581/jbs-6.4.3(1995).

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Current studies by leading scientists have suggested an imminent "Grand Transition" or "Megaleap" in human evolution, as foreshadowed by 'Abdu'l-Bahá in his prediction of a Lesser Peace before the oncoming end of the century. In seeking to provide a view of North America's and the Bahá'í Faith's role at this time of probable crisis, a number of scenarios of possible radical change are suggested, along with the unique characteristics of the Bahá'í teachings which make the Bahá'í Faith the logical candidate for salvation of individuals and society, the bonding power for that world unity already
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40

Ciccoricco, David. "Narrative, Cognition, and the Flow of Mirror’s Edge." Games and Culture 7, no. 4 (2012): 263–80. http://dx.doi.org/10.1177/1555412012454223.

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Faith, the protagonist of Mirror’s Edge, marks an empowered female character that is not hypersexualized, and the decision to employ a first-person perspective (thereby subverting any gaze offered by a third-person view) supports this design objective through gameplay. But despite Faith’s welcome debut on the main stage of commercial gaming, the game raises more significant questions through its engagement with the multifarious concept of “fluidity” or “flow,” which is integral to both the gameplay of Mirror’s Edge and the themes in it. Is Faith’s flow—in line with radical critical moves in li
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41

Smith, Greg. "Evangelicals and the Encounter with Islam: Changing Christian Identity in Multi-Faith Britain." Entangled Religions 5 (November 21, 2018): 154–209. http://dx.doi.org/10.46586/er.v5.2018.154-209.

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Over the last fifty years, British society has changed from a Christendom model, where the default religious identity was Church of England, to a religiously diverse society, where religious identity is a significant marker for minorities in the population. Among Christians, strong religious belief and belonging is most likely to be expressed by those who identify as evangelical. In many parts of the world, and especially in the USA, evangelical discourse on the subject of non-Christian faiths, especially Islam, suggests profound antipathy to ‘other’ beliefs and sometimes hostility to their ad
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42

Sanyal, Ankita. "Baha’is in Post-revolution Iran: Perspectives of the Ulema." Contemporary Review of the Middle East 6, no. 1 (2019): 58–74. http://dx.doi.org/10.1177/2347798918812286.

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Since the inception of the Baha’ism as an independent faith in Persia, its adherents came under attack from the religious clergy which perceived the growing popularity of this new faith as a threat to their monopolistic position in the society. Education and economy were the two dominant fields where the Baha’is prospered in pre-revolution Iran, thereby contributing to the modernization of Persia. However, being a post-Abrahamic faith in its origin, the Islamic clergy viewed the Baha’is as apostates and an enemy of Islam, which led to the persistent targeting and attacks on the Baha’is over th
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43

Nandwa, Wilson Hassan. "Plurality and Religious Tolerance in Islam." European Scientific Journal, ESJ 12, no. 32 (2016): 314. http://dx.doi.org/10.19044/esj.2016.v12n32p314.

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Islam is a divine religion with comprehensive teachings and guidance revealed to Muhammad, may peace and blessing of Allah be upon him, to guide mankind in matters of faith, rituals and inter human relations. Therefore Muslims believe that they are the custodians of the truth and all other persons professing faiths other than Islam are doomed unless they embrace Islam before their death. It is also a fact that the adherents of other religions also believe that their faiths are exclusively the truth and other persons are doomed unless they profess that faith and denounce theirs and this applies
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44

Greedharry, D. R. "Psychiatry in Mauritius." Bulletin of the Royal College of Psychiatrists 9, no. 6 (1985): 119. http://dx.doi.org/10.1192/s0140078900021970.

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Mauritius is a 720 sq mile island situated in the Indian Ocean. It has a population of about a million, made up of various racial backgrounds: Indian, African, European and Chinese. Those of Indian descent belong to the Hindu and Muslim faiths; those of African and European descent belong to the Roman Catholic faith (by and large), as do most of the people of Chinese origin. The economy rests on the export of sugar and tobacco, making the country an agricultural one. Diversification of the economy is under way.
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45

Prince, Ruth. "Salvation and Tradition: Configurations of Faith in a Time of Death". Journal of Religion in Africa 37, № 1 (2007): 84–115. http://dx.doi.org/10.1163/157006607x166609.

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AbstractThis paper explores the relationship between faith and AIDS in western Kenya by looking at two sets of beliefs and practices: Christian salvation and Luo traditionalism. Many of the debates and conflicts about AIDS and its meanings among Luo people are shaped by people's commitment to these very different faiths. While AIDS is exacerbating tensions between these ways of being and doing, the need to regenerate life and growth after death is also leading to negotiations between saved and traditional pathways. I approach these issues through the controversial subject of widow guardianship
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46

Gnuse, Robert. "Breakthrough or Tyranny: Monotheism's Contested Implications." Horizons 34, no. 1 (2007): 78–95. http://dx.doi.org/10.1017/s0360966900003947.

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ABSTRACTModern scholars often have pointed out that the emergence of monotheism has occasioned repressive behavior in history, including the suppression of women. The author seeks to distinguish between what monotheistic faith should inherently do, create egalitarianism, as opposed to how monotheistic faith has been used by political powers to create oppression. To this end, the author refers to metaphors previously introduced into the discussion by other scholars, which speak of “monotheism from above” as opposed to “monotheism from below.” The author also believes that monotheism, especially
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47

Nash, Geoffrey. "What Is Bahai Orientalism?" Humanities 10, no. 1 (2020): 2. http://dx.doi.org/10.3390/h10010002.

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Scrutinizing the literature of a modern religious movement this article argues that postcolonial theory can effectively be brought to the analysis of religions and religious writing. The case study focuses on the way in which colonialism impacted the Bahai faith in a specific and formative way, causing its leadership to present aspects of the faith’s development by employing the codes of Western Orientalism. Drawing on nineteenth and early twentieth-century European orientalist texts composed either about their own faith, or the Islamic society out of which it grew, the article demonstrates ho
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48

Tan, Kang-San. "Dual Belonging: A Missiological Critique and Appreciation from an Asian Evangelical Perspective." Mission Studies 27, no. 1 (2010): 24–38. http://dx.doi.org/10.1163/157338310x497973.

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AbstractMulti-religious belonging is a phenomenon of individuals who identify themselves as followers of more than one religious tradition. People of faiths may find themselves in dual or multi-religious backgrounds due to inter-religious marriages of parents, exposures to multi-religious traditions or conversions to another faith. In Asia, there is a growing phenomenon of insider movements or devotees of Jesus from other religious traditions such as Islam and Hinduism. Previously, Christian theology has tended to treat non-Christian religions as tight and separate religious systems. Such a tr
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49

Gregerson, Linda. "Milton and the Tragedy of Nations." Publications of the Modern Language Association of America 129, no. 4 (2014): 672–87. http://dx.doi.org/10.1632/pmla.2014.129.4.672.

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Milton's one venture into the genre of tragedy, Samson Agonistes, has prompted a notoriously divided reception among modern critics, not least because it revives the topos of exemplary violence, which the poet had conspicuously rejected in Paradise Lost and Paradise Regained. I propose we consider the underlying Samson plot not simply as the triumph or tragedy of a chosen nation and its representative hero but as the tragic collision between a universalizing faith and a nation's claims to exceptionality. Even after the devastating collapse of England's republican experiment, Milton never waver
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50

Ford, David. "God and Our Public Life: A Scriptural Wisdom." International Journal of Public Theology 1, no. 1 (2007): 63–81. http://dx.doi.org/10.1163/156973207x194493.

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AbstractThis article recognises both the need for wisdom for the flourishing of public life and the value of the contribution that Christian wisdom, founded on Scripture, has to offer. However, this article also notes that the contemporary world is a complexly religious and secular environment, and hence if Christian wisdom is to realise its potential, there is a need for the creation and nurture of attitudes, groups and institutions within which fruitful dialogue between faiths and ideologies in public life can occur. The article observes that Britain currently has a particular opportunity to
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