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. Book review of How Capitalism Saved America: The Untold History of our Country, the Pilgrims to the Present , (New York: Crown Forum, 2004), The Quarterly Journal of Austrian Economics , Vol. 8, No. 1, 2005, pp. 81-86. 70. Vance, L. M. An Open Letter to the Protestant Community in Behalf of Ron Paul , November 14, 2007; http://www.lewrockwell.com/vance/vance127.html 71. Vance, L. M. Christianity and War and Other Essays Against the Warfare State , Pensacola Florida: Vance Publications, 2nd edition, 2008a. 72. Vance, L. M. The Myth of the Just Price , March 31

RES 11 (2/2018), p. 212-229 DOI: 10.2478/ress-2018-0016 Orthodox Christianity and the State: the Relevance of Globalization Victor Roudometof* Orthodox Christianity remains relatively understudied and its scholarly analysis still suffers from widespread misconceptions. This article’s opening section is devoted to de-bunking of past biases, as these emerge in conventional or traditional modernist images of Orthodoxy in scholarship. Next, the article lays out a global perspective and argues that such a perspective can contribute greatly toward a different

transformation of old religious elements in something else than religion. This new “religious life” is characterized by a process of an overall re-shaping of the whole human world through re-absorption, re-melting and re-elaboration of everything it ever carried in it for thousands of years of Christianity legacy. In such a situation and context, in order to be relevant and survive in a secularist and pluralist society, the Church must first and foremost concentrate on its liturgical life, on its rich Christian spiritual tradition. Only if the Liturgy becomes again the

References [1] Zamfir, C., Vlăsceanu, L. (Eds.), Dicționar de sociologie . București, Babel, 1993, p.535. [2] Dobbleare, K., The Meaning and Scope of Secularization, in P. B. Clarke (ed.), The Oxford Handbook of the Sociology of Religion , Oxford, Oxford University Press, pp. 599-615, 2011. [3] Norris, P., Inglehart, R., Sacred and secular: Religion and politics worldwide , Cambridge,Cambridge University Press, 2012. [4] Lambert, Y., New Christianity, Indifference and Diffused Spirituality, in H. Mcleod and W. Ustorf (Eds.), The Decline of Christendom in

Abstract

The topic of this article is Slavonic identity according to the Zadruga movement. Zadrugians believed that normal cultural and civilizational development of a nation is possible only if there is harmony between the ethnos and spirituality. The believed that Christianity not only alienated Slavs from their native culture and spirituality but also subjugated them to the (German) Holy Roman Empire and Papacy – prime powers of Christendom – through symbolic power. Zadrugians saw the creation of a new, Slavonic-Pagan identity (as opposed to the Christian one) as the only way of breaking what they perceived as “cultural paralysis”. Only through a fundamental change in their national character and mentality, Poles and Slavs will be able to cease being Western civilization’s cultural periphery.

Abstract

The author studies the role of Christianity in two forms of 9th century political ethics in the history of Great Moravia, represented by the Great Moravian rulers Rastislav and Svatopluk. Rastislav’s conception predominantly uses the pre-Erasmian model of political ethics based on the pursuit of welfare for the country and its inhabitants by achieving the clerical-political independence of Great Moravia from the Frankish kingdom and, moreover, by utilising Christianity for the advancement of culture, education, literature, law and legality, as well as by spreading Christian ethics and morality in the form of the Christian code of ethics expressed in ethicallegal documents. Svatopluk’s political conception was a prototype of Machiavellian political ethics, according to which one is, in the interest of the country and its power and fame, allowed to be a lion and/or a fox. Svatopluk abused Christianity in the name of achieving his power-oriented goals. Great Moravia outlived Rastislav; it did not, however, outlive Svatopluk, as, shortly after his death, it broke up and ceased to exist. The author came to the conclusion that Rastislav’s conception was more viable, as its cultural heritage lives on in the form of works by Constantine and Methodius.

Contra Origenistas. In fact, the contemporary Gnostic literature was able to generate heretical sexual imagery. The Apocryphon of John (II, 1; III, 1; IV, 1; BG 8502, 2), included in the Nag Hammadi Library, explains in a sexual manner the origin of evil. Abba Sopatrus’ apophthegm testifies about the proximity of Christianity and Gnosticism in Northern Egypt during the period of the Desert Fathers, and also about the effort of the abbas to establish firm limits against sexual lust and the lust of the erroneous dogmata. Both posed tremendous potential danger of

The Philosophia perennis of Hellenistic Christianity: Theological and Ecumenical Implications of Fr. Georges V. Florovsky’s View Ciprian iulian ToroCzkai, olivia andrei* This article presents the features and meaning of the phrase „Christian Hellenism”, as it has been elaborated in the thinking of the Russian patrologist Georges V. Florovsky. He has based his thesis, namely that of the “radically Christianized” or “Churchified,” “New Hellenism” on three main points: 1) faith is always asserted in a “philosophical system”; 2) Semitic thinking is not

Abstract

An analysis of cultural change and generation gaps in the local community of the Nungon ethnic group in the state of Papua New Guinea will be the subject of the study. This ethnic group came into contact with Europeans for the first time in the mid-1930s. The pace of cultural changes within the community has been gradually increasing. For example, the local animistic cult has been replaced with Christianity, school attendance has been introduced in the villages of Nungon, travel opportunities have become more accessible, and as the mobile signal has recently been introduced, Nungon residents can now connect to the internet and access information about the globalised world. Those who remember the colonial period still live in the community and many of them are still illiterate, with only limited knowledge of Pidgin English, the lingua franca of Papua New Guinea. On the other hand, the youngest generation can study in cities or experiment with social media and share information there. The aim of the paper is not only to show intergenerational differences, but also to document the local history and its ties to particular generations and show the role the generational memory played in illiterate societies with unwritten history. The only existing written and photographic documents were created by colonial officers. The study will show the transformation of the Nungon community from the time of photographs kept in boxes to the youngest generation, which keeps photographs in mobile phones and shares them on social media.

as Israel, and the ways in which both contemporaneous pagans and Jews viewed the nascent Christian faith support this assertion. Keywords: Church, Israel, fulfillment, patristic, supersessionism, replacement, Orthodox, Judaism, Christianity, Liturgy. Introduction Scholars typically characterize the early Christian understanding of their rela- tionship to biblical Israel as one in which the Church supersedes or replaces it. According to this supersessionist theology, the Church has supplanted Israel, defined as no longer having relevance in light of Christ