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Artigos de revistas sobre o tema "Sacred Writings"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 30 de julho de 2024

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1

Weller, Paul. "Book Review: Sacred Writings." Theology 98, no. 784 (1995): 329. http://dx.doi.org/10.1177/0040571x9509800435.

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Pettit, J. E. E. "Tao Hongjing and the Reading of Daoist Geography." East Asian Science, Technology, and Medicine 50, no. 1 (2019): 133–48. http://dx.doi.org/10.1163/26669323-05001006.

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This article studies ways in which Daoist writers in early medieval China represented sacred lands. It goes beyond the descriptions of Daoist sacred geography to analyze ways in which these texts were tools to disseminate new revelations about the ancient history and ownership of temple lands. It begins by looking at Han dynasty conceptions of mountains, in particular the role of individuals who were privy to the hidden, esoteric knowledge of land formations. The second part of the article focuses on the writings of the fifth century polymath Tao Hongjing. These commentaries provide valuable i

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Campbell, Jonathan G. "From Ancient Writings to Sacred Texts." Journal of Jewish Studies 57, no. 1 (2006): 188. http://dx.doi.org/10.18647/2665/jjs-2006.

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Rummel, Erika. "Secular Advice in Erasmus’s Sacred Writings." European Legacy 19, no. 1 (2013): 16–26. http://dx.doi.org/10.1080/10848770.2013.859785.

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Mroczek, Eva. "Hidden Scriptures, Then and Now: Rediscovering “Apocrypha”." Interpretation: A Journal of Bible and Theology 72, no. 4 (2018): 383–95. http://dx.doi.org/10.1177/0020964318784244.

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The category of “Apocrypha” depends on a perception of the canonical Bible as a closed and definitive book of sacred texts, set apart from other writings. But before the biblical canon was established, early Jewish writers imagined Scripture in radically different ways, as vast bodies of heavenly writing that were never fully accessible. Considering evidence from the Dead Sea Scrolls and other literature reveals this surprisingly widespread belief about sacred writing: it is not contained in any specific collection, but much of it is hidden from view—illustrating a different way that texts cou

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Ravines, Patrick. "The Preservation of the Baha'i Sacred Writings." Baha'i Studies Review 15, no. 1 (2009): 133–48. http://dx.doi.org/10.1386/bsr.15.133_7.

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Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.

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The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic ag

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Lathif, Abdul, and Asep Yudha Wirajaya. "HIKAYAT NABI MIKRAJ: SEBUAH ANALISIS INTERTEKSTUAL." tuahtalino 14, no. 1 (2020): 87. http://dx.doi.org/10.26499/tt.v14i1.1853.

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The purpose of this study was to determine the intertextuality relationship of the text of the Story of the Prophet Mikraj with the Sahih Bukhori Hadith about isra mikraj. The spiritual story of isra mikraj is a very sacred story for Muslims. Even today many writings still discuss the sacred event from various perspectives. Similarly, the ancients have perpetuated the story in a variety of writings, including in the form of story prose. Of course, the writing is sourced from the story of isra mikraj contained in muthatith hadith texts, such as Sahih Bukhari, Sahih Muslim, Sunan at Tirmidzi, an

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Sanderson, Matthew W. "Sacred Communication in the Writings of Georges Bataille." International Studies in Philosophy 36, no. 2 (2004): 79–94. http://dx.doi.org/10.5840/intstudphil2004362168.

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Ismoilov, L. E., and R. T. Yuzmukhametov. "The Role of Sacred Landscape in Sufism: a Mountain." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 35 (2021): 107–14. http://dx.doi.org/10.26516/2073-3380.2021.35.107.

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The article is devoted to the issue of a sacred landscape (a mountains) in the Sufi writings of Transoxiana of the 16th century. The pertinence of this theme is due to the need to study the issue of semantic interpretation of the concept of a sacred landscape, namely mountains, in Sufi writings. In this regard, the purpose of this article is to reveal various meanings of the concept of “a sacred landscape” in the manaqibs of Transoxiana of the 16th century by such authors as Khoja Iskhoki Kalobodi, Mahmud ibn Wali, Muhammad Alim al-Siddiqi al-Alawi and others, which contain important informati

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Srinivasan, Doris Meth, Barbara Stoler Miller, and Stella Kramrisch. "Exploring India's Sacred Art, Selected Writings of Stella Kramrisch." Journal of the American Oriental Society 106, no. 4 (1986): 852. http://dx.doi.org/10.2307/603573.

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Marty, Nicolas. "François-Bernard Mâche’s ‘Sacred’ Music." Organised Sound 26, no. 1 (2021): 140–44. http://dx.doi.org/10.1017/s1355771821000133.

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Drawing on François-Bernard Mâche’s writings as well as interviews and analyses by musicologists, this paper tries to describe how his music may be described as ‘sacred’ music, however devoid of any religious aspects, and what this implies for us as listeners and/or as artists. To Mâche, the sacred is the consideration of a specific relationship to the world as the object and as the subject, as the ‘why’ and as the ‘how’ of music. Musical examples from his mixed music and acousmatic music illustrate how Mâche goes from his theories to more practical aspects of his compositional technique and l

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Danielson, Janet. "Harmony, Sacrifice, and Agamben’s Messianic Time." Musicological Annual 50, no. 2 (2015): 17–30. http://dx.doi.org/10.4312/mz.50.2.17-30.

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In the early twentieth century, harmony, the sacred, and even time were seen as impediments to artistic freedom, though for the ancients, harmony was the integrating force of the cosmos. Giorgio Agamben’s recent writings on the sacred and on messianic time shed new light on the emergence of polyphony. He warns that capitalism, subsuming sacral power, reduces art either to spectacle or to object for consumption.

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Jokiranta, Jutta. "Miten pyhä teksti toimii?" Annales Academiae Scientiarum Fennicae 1, no. 1 (2022): 76–93. http://dx.doi.org/10.57048/aasf.122851.

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Religious institutions and faith communities should recognize and acknowledge the nature of sacred texts as constantly changing and renewing resources, and societies should recognize and acknowledge human ways of committing to sacred texts and their claims. We call for an understanding of the processes by which certain texts became and become to be distinguished as special or sacred and of the consequences of such commitments. This article explores Jewish/Judean manuscript culture at the turn of the era when ideas of sacred texts started to be formed; this offers possibilities of reflection of

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Roniger, Scott. "Articuli Temporis: St. Augustine and Phenomenology on the Temporal Syntax of God’s Self-Disclosure." Religions 15, no. 4 (2024): 384. http://dx.doi.org/10.3390/rel15040384.

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In this essay, I articulate an Augustinian “philosophy of history” by highlighting some important texts sprinkled throughout St. Augustine’s writings, especially his City of God. I concentrate on Augustine’s claim that there are “joints of time” that structure God’s self-disclosure to us through sacred history, and I develop these Augustinian insights with the help of Edmund Husserl’s phenomenology. While Augustine enables us to see that God’s revelation is achieved in a sacred history that illuminates the deepest structure and order of the temporal flow of human events, Husserl’s phenomenolog

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R, Murugesan, and Ramapandi K. "Siddhas' Tomb Shrines and the Power Fields." International Research Journal of Tamil 4, S-6 (2022): 69–78. http://dx.doi.org/10.34256/irjt22s610.

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It can be known from literature that monumental stone has been worshipped in the name of soldiers who died in war since the Sangam period. Tomb shrine worship is worshipping the body of a siddha in the tomb. In Tamil Nadu, the Siddhas studied the body and mind and learned the art of suppressing life with the body and attained immortality. The Siddhas indirectly said that the separation of life from the body is death, and the bio-condensation of life with the body is eternal. To achieve this, if one receives the Kundalini spiritual enlightenment properly from the spiritual educator and performs

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Dragoman, Dragoş. "Profane and sacred love in the writings of Julius Evola." Sæculum 47, no. 1 (2019): 47–56. http://dx.doi.org/10.2478/saec-2019-0004.

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AbstractNoticing the steep degradation of love in the modern society, Evola makes an effort to overpass the social, commercial or biological conceptions of love and to unravel the forgotten ideas about love. Looking at the current modern situation, few people could imagine love as transcendent, as a force capable of overpassing the limitations of a human being. As emphasized by Evola, the union between the two lovers, when it is conceived as the unification of the opposite tendencies in a sacred union, can find the lost path towards the Unity. By detachment and transmutation, the use of the se

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Robey, M. "Sacred Geographies: Religion and Race in Women's Holy Land Writings." American Literature 80, no. 3 (2008): 471–500. http://dx.doi.org/10.1215/00029831-2008-019.

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Diessner, Rhett. "Selflessness: Congruences between the Cognitive–Developmental Research Program and the Bahá’í Writings." Journal of Baha’i Studies 3, no. 2 (1990): 1–13. http://dx.doi.org/10.31581/jbs-3.2.1(1990).

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This article aims to illustrate four major concepts shared by the protagonists of cognitive-developmentalism, such as Piaget, Kohlberg, and Kegan, and the primary authors of the sacred writings of the Bahá’í Faith—Bahá’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi. These concepts include: a developmental teleology, the stage-like nature of development, the importance of an epistemic focus, and selflessness. As the Bahá’í teachings stress a developmental approach to self and a universal approach to moral education, and as the Faith is rapidly growing, it would be helpful for psychologists and educat

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Luijendijk, AnneMarie. "Sacred Scriptures as Trash:Biblical Papyri from Oxyrhynchus." Vigiliae Christianae 64, no. 3 (2010): 217–54. http://dx.doi.org/10.1163/157007210x498646.

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AbstractMost New Testament papyri with a known provenance were found at the site of the ancient Egyptian city of Oxyrhynchus, or more precisely: on that city’s rubbish mounds. The fact that sacred scriptures were discarded as garbage is surprising in view of the holiness of Christian biblical manuscripts, intrinsically and physically. Yet the trash aspect of provenance has never been adequately problematized or studied. Taking a social-historical and garbological approach, this article demonstrates that at Oxyrhynchus in antiquity entire manuscripts with biblical writings were deliberately dis

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Smith, James. "The Closing of the Book: Pentecostals, Evangelicals, and the Sacred Writings." Journal of Pentecostal Theology 5, no. 11 (1997): 49–71. http://dx.doi.org/10.1177/096673699700501103.

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Del Sole, Francesco. "Architectural Instructions in Italy between the 16th and 18th Centuries." Athens Journal of Architecture 8, no. 4 (2022): 359–78. http://dx.doi.org/10.30958/aja.8-4-3.

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Carlo Borromeo’s Instructions represent the only practical application of the Tridentine decrees in architecture. However, historians over time have given little weight to the work, which is mostly considered a simple parish handbook due to its practical-functional nature used to treat the sacred space. New research conducted on the literary work has focused on the massive diffusion of this treatise in the undergrowth of the ecclesiastical literature of the time, testifying to how much the Instructions are linked to the historical context and the spiritual needs of the post-Tridentine Church.

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Reisner, Philipp. "Cold War and New Sacred Poetry." JAAAS: Journal of the Austrian Association for American Studies 1, no. 1 (2020): 101–18. http://dx.doi.org/10.47060/jaaas.v1i1.83.

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Contrary to what one might expect, many poets who engage with the Cold War adopt not primarily a political but rather a religious voice. Indeed, poets such as Li-Young Lee, Suji Kwock Kim, and Kathleen Ossip examine the Cold War in light of theological questions. Their poems bear witness not to personal suffering inflicted by political and societal circumstances but instead to human resilience bolstered by faith in the face of traumatic experience. Their writings are not best captured by the frequently invoked "Poetry of Witness," understood as witness to injustice, but rather "new sacred poet

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محسن, عبد الناصر سلطان, та إبراهيم محمد زين. "مفهوم الـمُقَدَّس والـمُدَنَّس عند ميرسيا إِليادِي: دراسة تحليلية نقدية مقارنة". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 20, № 79 (2015): 158–25. http://dx.doi.org/10.35632/citj.v20i79.689.

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تقوم هذه الدراسة بتحليل ما كتبه "ميرسيا إليادي" حول الـمُقَدَّس والـمُدَنَّس من خلال فهمه للأديان البدئية والقديمة، صائغاً منها نماذج بدئية محددة ومعتبرة عنده في جميع الأديان والمعتقدات، مفسراً -بناء عليها- سلوك الإنسان بشكل عام والمتدين بشكل خاص. وقد حددت الدراسة ثلاثة مظاهر للمُقَدَّس، هي: الرمز الـمُقَدَّس، والزمان الـمُقَدَّس، والمكان الـمُقَدَّس، للكشف عن فهم إليادي للديانة الكونية التي يزعم أنها هي حقيقة جميع الأديان والمعتقدات. وتثير دراسة إليادي هذه موضوع الـمُقَدَّس والـمُدَنَّس في الإسلام، من خلال مقارنة هذا المفهوم عند إليادي ونقده، وذلك بتعريف الـمُقَدَّس والـمُدَنَّس في الإسلام، و

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Abbott, Helen. "Sacred Rhythms, Tired Rhythms: Dino Campana's Poetry." Paragraph 33, no. 2 (2010): 260–79. http://dx.doi.org/10.3366/para.2010.0008.

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Early twentieth-century Italian poetry experiences a crisis in confidence concerning the expressibility of rhythm. Dino Campana's writings exemplify the processes the poet goes through in order to write (about) rhythm. Rhythm is difficult to deal with because it is both sacred and tired. These two incarnations of rhythm lead Campana to different modes of expression; from more traditional definitions (in terms of metre or pulse) through to more fluid definitions (in terms of poetic form, syntax and metaphor). Two strands of analysis reveal themselves as central to understanding Campana's theore

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Hardenberg, Roland. "From Durkheim to Hocart." Durkheimian Studies 23, no. 1 (2017): 40–56. http://dx.doi.org/10.3167/ds.2017.230104.

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In this article, I argue that the word ‘resource’ can be used to denote what is considered to be of high value in a given society. These values may relate either to society as a whole or to its parts. In the former case, resources often acquire the characteristics of the sacred as identified by Émile Durkheim and others. It is here argued that the Durkheimian approach captures the symbolic dimension of the collective sacred but ignores the social effects of people’s attempts to obtain access to the highest value. To understand how concrete social forms evolve, one may rather turn to the writin

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Derouiche, Maroua. "L’écriture de l’Italie chez Dominique Fernandez : sacralisation d’un espace profane." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (2021): 97–108. http://dx.doi.org/10.24193/subbphilo.2021.1.08.

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"Italy in the Writings of Dominique Fernandez: The Sacralization of a Profane Space. For Dominique Fernandez, writing about Italy is associated with a quest for original androgyny. The Italian space supports a return to a primitive existence. Synonymous with freedom and sexual undifferentiation, it allows us to find prelapsarian paradise, where the boundaries between the sexes did not exist. Mircea Eliade’s works follow the same logic. Indeed, the author studies the nostalgia for the origins which incites man to discover the mythical primordial era sanctified by the gods. Hence, this article b

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Schuller, Eileen M. "From Ancient Writings to Sacred Texts: The Old Testament and Apocrypha (review)." University of Toronto Quarterly 75, no. 1 (2006): 218–19. http://dx.doi.org/10.1353/utq.2006.0210.

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Shuttleworth, Jay M., and Scott Wylie. "The global citizen and religious position statements on climate change." Social Studies Research and Practice 14, no. 2 (2019): 212–24. http://dx.doi.org/10.1108/ssrp-05-2019-0028.

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Purpose The purpose of this paper is to discuss opportunities to analyze religious position statements calling climate change action a moral imperative. Design/methodology/approach In a lesson suited for the secondary history classroom, students will analyze how religious leaders, theologians and ecological and religious academics use passages from sacred texts to establish a moral urgency to mitigate climate change. Findings After analyzing these interpretations of sacred writings from five global faiths (Hinduism, Judaism, Catholicism, Islam and Anglicanism), the lesson centers on a dialogic

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Van Klinken, Adriaan, and Kwame Edwin Otu. "Ancestors, Embodiment and Sexual Desire." Body and Religion 1, no. 1 (2017): 70–87. http://dx.doi.org/10.1558/bar.33129.

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This article explores the intersections of religion, embodiment, and queer sexuality in the autobiographical account of a South African self-identifying ‘lesbian sangoma’, on the basis of the book Black Bull, Ancestors and Me: My Life as a Lesbian Sangoma, by Nkunzi Zandile Nkabinde. The article offers an intertextual reading of this primary text, first vis-à-vis David Chidester’s Wild Religion: Tracking the Sacred in South Africa, and second, vis-à-vis some black lesbian feminist writings, specifically by Audre Lorde, M. Jacqui Alexander, and Gloria Wekker. This intertextual reading foregroun

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Russo, Adelaide M. "Minor preoccupations, major endeavors: The community of poets and painters." Cultural Dynamics 32, no. 1-2 (2020): 14–30. http://dx.doi.org/10.1177/0921374019900694.

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In Au fond des images (2003), Jean-Luc Nancy introduces concepts about the image, pertinent to understanding the minor genre of poets’ writings on painting. Nancy begins by stating that the image is sacred, clarifying that the sacred should not be confused with the religious, which is based on rituals. The sacred signifies that which is separated, excluded, distanced. The image’s attraction is derived from this, from its untouchable nature. Because of its separation from the viewer, the image inspires a desire for intimacy, and draws the spectator to it. Poets’ texts on painting constitute min

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Alberts, Tara. "Catholic Written and Oral Cultures in Seventeenth-Century Vietnam." Journal of Early Modern History 16, no. 4-5 (2012): 383–402. http://dx.doi.org/10.1163/15700658-12342325.

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Abstract This article explores how European Jesuit missionaries engaged with literary and oral cultures in seventeenth-century Tonkin and Cochinchina (Vietnam). It considers the many interactions between texts, oral cultures, and the sacred on the mission fields, and the challenges of communicating with the divine in a new language. Missionary projects to translate sacramental phrases—such as the baptismal formula—into local languages could be particularly controversial: missionaries had to ensure that the translation did not affect the validity of the sacrament. This article examines how miss

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Rothenberg, Celia. "Jewish Yoga: Experiencing Flexible, Sacred, and Jewish Bodies." Nova Religio 10, no. 2 (2006): 57–74. http://dx.doi.org/10.1525/nr.2006.10.2.57.

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ABSTRACT: This article delineates and explores three distinctive, although frequently overlapping forms of "Jewish yoga": Judaicized yoga, Hebrew yoga, and Torah yoga. Each of these is an evolving system of mental, spiritual, and physical experiences based both on yogic practices and on a variety of Jewish teachings as interpreted by different Jewish yoga teachers. To contextualize the development and spread of all types of Jewish yoga, I begin by briefly discussing the Jewish Renewal Movement and hatha yoga in North America today. Then, one example of a Judaicized yoga class is explored throu

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Wurst, Gregor. "El estado de la investigación sobre el canon maniqueo." Augustinus 69, no. 1 (2024): 213–41. http://dx.doi.org/10.5840/augustinus202469272/27311.

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The article aims to update the current state of research on the canon of the sacred books of the Manicheans, bringing together the various known fragments, and discussing the proposed attributions to the various writings of Manes. The article aims to present a catalogue as complete as possible of the Manichaean literature currently known, especially after the important discoveries of Manichaean literature during the 20th century.

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Tolen Barakbayeva, Sultanmurat Abzhalov, and Albina Duissenbayeva. "The problem of man in the religious and mythological teachings of Mircea Eliade." Adam alemi 98, no. 4 (2023): 148–58. http://dx.doi.org/10.48010/2023.4/1999-5849.14.

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Mircea Eliade is a Romanian cultural philosopher, religion scholar, mythologist and writer. This study discusses the far from one-sided classical methods of research by M. Eliade. His concepts of spiritual values are important for Eastern and Western religious studies, philosophy, cultural and literary studies. It is necessary to use applied religious studies and myths bald facts to understand Eliade’s records. He explains in detail the meaning of religious structure and phenomena and also notes that mythical and cultural symbols enlighten a person and give an intuitive understanding of the pr

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Bompaire-Evesque, Claire. "Pèlerinages barrésiens." Quêtes littéraires, no. 3 (December 30, 2013): 116–23. http://dx.doi.org/10.31743/ql.4612.

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This article is a inquiry about how Barrès (1862-1923) handles the religious rite of pilgrimage. Barrès stages in his writings three successive forms of pilgrimage, revealing what is sacred to him at different times. The pilgrimage to a museum or to the birthplace of an artist is typical for the egotism and the humanism of the young Barrès, expressed in the Cult of the Self (1888-1891). After his conversion to nationalism, Barrès tries to unite the sons of France and to instill in them a solemn reverence for “the earth and the dead” ; for that purpose he encourages in French Amities (1903) pil

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Tomes, R. "S.A. NIGOSIAN, From Ancient Writings to Sacred Texts: The Old Testament and Apocrypha." Journal of Semitic Studies 52, no. 2 (2007): 378–80. http://dx.doi.org/10.1093/jss/fgm011.

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Dolin, Alexander. "Sacred Writings of East-Asian Religions in the Context of Comparative Cultural Studies." Discourse: Learning and Teaching in Philosophical and Religious Studies 5, no. 2 (2006): 57–73. http://dx.doi.org/10.5840/discourse20065227.

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Howells, Christina. "Jean-Luc Nancy and La Peau des images." Body & Society 24, no. 1-2 (2018): 166–74. http://dx.doi.org/10.1177/1357034x18760179.

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This article considers Jean-Luc Nancy’s reflections on the nude in painting and photography in the light of his aesthetics, his philosophy of the body and soul, and some of his other writings on portraiture. It explores Nancy’s insistence on skin as the truth behind and beyond which no further meaning waits to be revealed: there are no hidden depths, no secret or sacred truths, nothing is concealed beneath the skin.

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Dwivedi, O. P. "Vedic Heritage for Environmental Stewardship." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 25–36. http://dx.doi.org/10.1163/156853597x00191.

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AbstractAn ethic of environmental stewardship can find valuable support in the world's existing cultural and spiritual traditions. This paper emphasises the Vedic heritage for eco-care, citing as examples numerous passages from Hindu sacred writings, including the Vedas, the Upanishads and the Bhagavad Gita. These scriptures demonstrate an early understanding of the need to temper our material appetites, and most importantly, to treat the earth with care and respect.

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Noreen, Maryam, and Dr Abzahir Khan. "A Critical Study of Maulana Shams Naved Usmani’s Rare Thoughts and Writings about Hinduism." Fahm-i-Islam 2, no. 2 (2019): 25–43. http://dx.doi.org/10.37605/fahm-i-islam.2.2.3.

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Acharya[i] Maulana Shams Naved Usmani’s was an important thinker (mufakkir) and researcher of his times. He had extensive knowledge regarding Hindusim. He was a passionate advocate of Hindu-Muslim inter-faith dialogue, spawning a new trend in India Muslim literary and activist circles. Maulana chartered a new course in Islamic literature in India, seeking to combine a commitment to inter-faith dialogue with what seems to have been his principal mission, that of Da’wah, or inviting others to Islam. Muslim understanding for the first time has highlighted an aspect regarding Hinduism where hindu

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Shilling, Chris, and Philip A. Mellor. "Re-Conceptualizing Sport as a Sacred Phenomenon." Sociology of Sport Journal 31, no. 3 (2014): 349–76. http://dx.doi.org/10.1123/ssj.2013-0034.

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Sociological studies of sport have established their subject matter as significant to a wide range of sociocultural concerns. Despite a broad consensus about its global importance, however, the reasons for the particular, even ‘extraordinary’, societal importance of sport today remain deeply contested. Most studies account for it by highlighting its entanglement within a range of secular phenomena including state building, rationalization, biopolitical regulation, and the ‘controlled-decontrolling’ of bodies and affects. Occupying a more marginal position within the discipline, others focus on

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Green, Miranda J. "Vessels of Death: Sacred Cauldrons in Archaeology and Myth." Antiquaries Journal 78 (March 1998): 63–84. http://dx.doi.org/10.1017/s0003581500500031.

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This paper explores links between the archaeology of cauldron deposition during the European Iron Age and the mythology of cauldrons as presented in the early vernacular texts of Wales and Ireland. During the last millennium BC, cauldrons were apparently the focus of repeated ceremonial activity, involving their deliberate deposition in watery contexts. Evidence for such cauldron deposits comes from all over temperate Europe. The medieval mythic texts of Wales and Ireland contain references to cauldrons as instruments of death and resurrection. Models are proposed to explain the possible link

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Green, Miranda J. "Vessels of Death: Sacred Cauldrons in Archaeology and Myth." Antiquaries Journal 78 (September 1998): 63–84. http://dx.doi.org/10.1017/s0003581500044942.

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This paper explores links between the archaeology of cauldron deposition during the European Iron Age and the mythology of cauldrons as presented in the early vernacular texts of Wales and Ireland. During the last millennium BC, cauldrons were apparently the focus of repeated ceremonial activity, involving their deliberate deposition in watery contexts. Evidence for such cauldron deposits comes from all over temperate Europe. The medieval mythic texts of Wales and Ireland contain references to cauldrons as instruments of death and resurrection. Models are proposed to explain the possible link

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Ziolkowski, Eric. "Religion and Literature: History and Method." Brill Research Perspectives in Religion and the Arts 3, no. 1 (2019): 1–112. http://dx.doi.org/10.1163/24688878-12340007.

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Abstract Religion and literature is the study of interrelationships between religious or theological traditions and literary traditions, both oral and written, with special attention to religious or theological underpinnings of, influences upon, and reflections in, individual “texts” (oral and written) or authors’ oeuvres. This overview considers the origins and history of, and methods employed in, that scholarly enterprise, focusing upon the dual construals of “literature” in religious studies (as a body of sacred writings and as writing valued for artistic merit); the problematics of definin

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Baycroft, Anne. "Narratives of Religious Landscape: Reading Gender and Chinese Buddhism in the Travel Writing of Christian Women." Religions 13, no. 11 (2022): 1062. http://dx.doi.org/10.3390/rel13111062.

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This article explores the narrative descriptions of the Chinese religious landscape embedded within nineteenth century Christian missionary writings. I demonstrate the potential use of Protestant missionary writings as sources in the academic study of religion in China for both the physical descriptions of religious places that they contain and the narratives they express regarding the religious activities and identities of Chinese women. Of particular interest to this study are the religious encounters experienced between Christian and Buddhist women. My analysis of the travel writings of thr

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MacKendrick, Kenneth. "Does past religion have a past? Habermas, religion, and the sacred complex." Critical Research on Religion 6, no. 3 (2018): 309–30. http://dx.doi.org/10.1177/2050303218800385.

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This article argues for a rethinking of Jürgen Habermas's understanding of religion. Taking into consideration some of Habermas’s recent writings on the topic, it is argued that his conception of religion is untenable. Recent critical studies on the discourse of religion and its historical context have rendered the classic conception of religion suspect. Instead of describing a unique sphere of life, religion can and should be redescribed as something ordinary, embedded, and conceptually inseparable from a larger array of social imaginary institutions and networks.

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Dr. Jamal M. Al-Sayed Alawi. "The Shakespearean Poetic Rosary: The ‘Sacred Numbers’ in Shakespeare’s Sonnets." Creative Launcher 7, no. 4 (2022): 27–33. http://dx.doi.org/10.53032/tcl.2022.7.4.04.

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In human culture there are certain numbers of special importance. They are mostly used in old and modern writings as “sacred numbers” of religious and literary significance. They are present in the Greek myths, in Egyptian Pharaonic culture, in ancient Persian, in the Indian culture, and in Arab traditions; then (Islamic) culture as well as in the Biblical Western culture. These numbers are of two kinds: even and uneven or odd. The odd numbers 1, 3, 5, 7and 9 play a far more important part than the even numbers. One is Deity, three the Trinity, five the chief division, seven is the sacred numb

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Konigsburg, Joyce Ann. "Conditions for Encounters with Ultimacy Across Religious Boundaries." Open Theology 4, no. 1 (2018): 422–27. http://dx.doi.org/10.1515/opth-2018-0033.

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Abstract Simply reading sacred texts across religious boundaries rarely achieves an “aha moment” or an encounter with ultimacy. The possibility of engaging with ultimacy requires establishing some necessary conditions. Any attempt to compel an experience results in false spiritual encounters rather than permitting authentic ones to occur. Therefore, a balance is necessary between being open to the possibility of a religious experience and seeking, but not forcing, an encounter with ultimacy. Placing oneself in a prayerful or spiritual state, for example, achieves the potential for encountering

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Anoszko, Sergiusz. "Nowe ruchy religijne a koncepcje zrównoważonego rozwoju: ekoteologia Wiary Bahá’í." Studia Europaea Gnesnensia, no. 18 (July 9, 2020): 147–64. http://dx.doi.org/10.14746/seg.2018.18.9.

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The chief aim of this paper is to outline the concept of sustainable development which is integrated into the doctrine of a relatively novel world religion known as the Bahá’í Faith. The study focuses on the description of causes behind the crisis and potential solutions as they are seen by the Baha’is, by means of analysis of their Sacred Writings and more profound insights into the doctrine, in particular where it concerns ecology and social-economic development.

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