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The article presents the results of research on the strength of feelings and the status of female figures in the different literary genres of the Old Testament with particular reference to the figure of Abigail in the literary context of 1 Sam 25. The analysis of the biblical text in the original Hebrew and in ancient and modern translations has allowed us to highlight the dynamics of feelings present in the three protagonists: Nabal, David and Abigail. In addition, particular attention has been paid to the role of Abigail in promoting the emergence of feelings of life and in transforming the feelings of revenge of the main protagonist, David. The article pays particular attention to the use of the vocabulary employed in the Hebrew text in the expression of the feelings considered. [ABSTRACT FROM AUTHOR]

Crises and conflicts affect men, women and children differently, and the gender dimension can be recognized as crucial for a more complete understanding of any life situation. Gender aspects in the crisis caused by the COVID-19 pandemic and the implementation of UN Resolution 1325 "Women, peace and security" is considered relevant precisely because it, with its multiple security dimensions, actually indicates a very important role in contemporary global challenges, both security and and peace. [ABSTRACT FROM AUTHOR]

Throughout history, women have had a subordinate position. Some evidence dates back to ancient Greece, where the relationships between masters and slaves, fathers and children, and between men and women were clearly defined in every household. All these relationships were based on male dominance. Given the given situation of inequality, legal rules were not needed. Thus, men are "destined" to become rulers and to have a dominant role and position in relation to women in family, love, politics or work. Women did not have significant positions in society, nor did they participate to a significant extent in decision-making processes. Women were housewives who took care of children and the household, they often went to war and did not have significant decision-making positions in society. The position of women and men has long been unbalanced, but women and men are equally capable, effective and valuable, and the action of the United Nations represents an extraordinary progress of the modern world in solving the problem of gender subordination. In the 20th century, women began to raise issues related to gender roles, the role and position of women in society, and gender equality. In recent years, one of the prominent issues is the role of women in wars and peace activities, and in the national and international security and defense sectors. [ABSTRACT FROM AUTHOR]

Copyright of Annals of the Croatian Political Science Association / Anali Hrvatskog Politoloskog Drustva is the property of Croatian Political Science Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Treaties & Documents / Razprave in Gradivo is the property of Institut za Narodnostna Vprasanja and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the article, the author reflects on some old and new emphases in the Catholic evaluation of war in light of the traditional just war theory. In the introductory part, the author briefly reflects on war as evil (mysterium iniquitatis), and then concisely presents traditional arguments in support of the justification of the so-called just war in light of the just war theory. The author proceeds with some recent emphases in the Catholic evaluation of war, highlighting the teaching of the Second Vatican Council, which had condemned war and called for the prohibition of all war. In the course of the article the author outlines some interpretations of war and nonviolence in the post-conciliar Catholic opinion, with a special emphasis on the messages of a pastoral letter about the peace challenges of the American bishops from 1983, and then on the arguments of one of the most famous moral theologians of the 20th century, Bernhard Häring, in support of abandoning the traditional theories of just war and unconditional agreement with the evangelical logic of non-violence. Based on these analyses, the author points out the necessity of overcoming the contradiction that exists between the traditional understanding of a just war and evangelical peace and calls for non-violence. In this sense, in the last part of the article, the author briefly showcases the latest Catholic proposals for abandoning the just war theory, which throughout history served as a sad justification for almost all wars. [ABSTRACT FROM AUTHOR]

The opening lines of this article emphasize that lasting peace in the world can never be built on ephemeral human foundation but only on the unchangeable foundation of Jesus Christ. A biblical incentive for peace can be found in the Pauline concept of Christ’s reconciliation ministry/sacrifice as an act of new creation. This article underlines the Letter to the Ephesians, particularly the passage Ef 2,14-16, which is pertinent, given that besides emphasizing vertical reconciliation between God and men, it also emphasizes horizontal reconciliation between two hostile groups of Jews and Gentiles that results in the creation of a new being of the Church, that represents a new reconciled humanity in which the old ethnical and racial divisions that lead to conflict and wars to this very day diminish in value. The first part of the article underlines the meaning and origin of the important Greek expressions that are used to depict the process of the new creation, such as καινὴ κτίσις, »new creation«, in the authentic Pauline letters and καινός ἄνθρωπος, »new man, new humanity«, in the Letter to the Ephesians and in deutero-Pauline letters. There are three different applications of the motif of the new creation that are not necessarily mutually exclusive when applied to the individual convert, community of faith (the Church) and the entire world. There are two significant characteristics of the new creation: reconciliation and rejection of the worldly human standards in order to lead an authentic new life in Christ. The second part offers certain traits of the concept of peace and reconciliation in the Pauline literature with a special emphasis on two Greek terms employed to denote reconciliation: (ἀπο)καταλλάσσω, »reconciliation«, and ποιέω εἰρήνη, »to make or establish peace«. This chapter emphasizes the connection between the two connected motifs of the new creation and reconciliation. Once again, a special emphasis is given to the passage Eph 2,14-16, as it is the only Pauline and New Testament passage overall, in which the subject of creation is not God the Father, but Christ himself. The final third part addresses further meaningful characteristics of the imagery of the new creation, such as the development of the Pauline theology of reconciliation and vocabulary from individual and communal application in the authentic letters towards a wider application to the entire creation in the deutero-Pauline letters. Finally, the topic of reconciliation as an act of creation reminds us that in the Church, which remains the new creation of Christ, the first stage of God’s universal plan of salvation for the whole humanity and the entire creation has already been realized. In the light of the wars that are being waged at this moment and throughout the world, this means that we as Christians and as members of the Church, are invited to testify that God is the only true source of lasting peace that can only occur in Jesus Christ. [ABSTRACT FROM AUTHOR]

The Book of Proverbs is authored by two despots, two kings. The first is the magnificent Solomon, the second is his imitator Hezekiah. Both are great kings of Israel, however with disproportionately distributed possessions. King Solomon inherited the wealth and a large territory from his father David. Thus, King Solomon fed healthy meat on the living bone of the progressive Kingdom, giving it a recognizable and distinct external form. Unlike him, King Hezekiah inherited the poor material, social and spiritual conditions of his kingdom. That once royal living bone had dried up like burnt wood, and as a result, all Hezekiah's reforms, which he zealously implemented, were only an attempt to revitalize the numb cells of his Kingdom. Reflecting the two kings, the Book of Proverbs is divided into Solomon's flourishing cycle or the first block 1-24 and Hezekiah's turbulent cycle or the second block 25-30. The last chapter 31 is a generic conclusion of both cycles. While in Solomon's cycle the Kingdom is being built, in Hezekiah's it is being ruined, while in the first the king listens to and accepts the wise teachings and wisdom of his advisers, in the second he succumbs to the corrupt advice of flatterers. Hence, in the first block the king is extremely positive, while in the second he is extremely negative. Ultimately, the correct advice is the movens for the king because as long as he is guided by it the kingdom advances. The moment the king stops rejecting useful advice or categorically replaces it with false advice, the kingdom falls. A stable and peaceful state is the ideal proplasm of an advanced kingdom which is clearly reflected in the first block of the Book of Proverbs 1--24, while in the second block 25--30, the ungodly king, is not only associated with deteriorated interpersonal relationships, but also with open hostilities far worse than war. [ABSTRACT FROM AUTHOR]

This study began during the war in Ukraine. The authors' intention was not to discuss war in the biblical dimension of this term, but rather to show the difference between the peace that the world cannot give and the peace that God gives. Because God himself is peace. Human efforts to achieve peace are merely ostensible. Therefore, this article attempts to approach the concept of peace from John's Gospel perspective and to demonstrate its content. This article should be an encouragement to many who are searching for both peace within and outside of themselves. Jesus is peace and only he can bring this lasting peace. The peace that the Messiah offers to His Church is an inexhaustible remedy for the health of the body and the soul. [ABSTRACT FROM AUTHOR]

The current war in Ukraine inspires the author's reflection on the meaning and futility of war. Forming his reflections in the Old Testament tradition, principally the prophetic one, the author firstly offers a brief biblical-theological insight into the concept of war and peace. By reading prophetic texts, it is easy to recognize those who, in the context of war, refer to eschatological time that understands the creation of a peace-making society in which the earth will be filled with peace. The prophetic tradition also extends to apocalyptic visions, where the final battle is discussed, in which all the enemies will be destroyed. The biblical texts that address these topics are sometimes contradictory and the issue arises whether the prophets really wish to be the builders of the expected future peace. If peace and the end of war from a prophetic perspective represent only one utopian and/or eschatological reality, how is it possible, and is it even possible, to interpret these texts in the spirit of constant wars, and the current situation of the war in Ukraine? With the example of three texts: Isa 2:2-5; Mic 4:1-5 and Joel 4:9-10, the author strives to discover whether the cessation of war and the emergence of peace can symbolize an eschatological and/or timeless reality or something contrary. [ABSTRACT FROM AUTHOR]

This paper deals with the topics of violence and enmity both in terms of their traditional and cultural characteristics, as well as in light of the transformations undergone between the 16th and 17th centuries following the measures implemented in various European environments to target above all the alarming phenomenon of banditry, and adopted in consideration of the new-found need for safety and tranquillity. Enmity is typical of all human groups everywhere and at any point in time. And since for long it was often closely related to a distinct dimension of violence, its characteristics and changes reveal the symbolic meanings and values that each society ascribes to conflicts and to the methods of their resolution. In fact, the concept of enmity, deeply intertwined with that of revenge, played an essential role within a society in which a peace-centred order was not only pre-eminent but also constituted as the safeguarding of social hierarchies focused on status, kinship, and honour. In the second half of the 16th century, in the wake of widespread social insecurity and the crisis of political polycentrism that had characterised the mediaeval state, the cultural system of enmity lost its traditional stamp and became, often unawares, a means of extreme violence. This passage is clearly noticeable in the ruthless challenge that the central powers mounted against banditry, enacting a legislation that led to a veritable state of emergency, which among other things entailed an explicit mandate for the use of private violence. [ABSTRACT FROM AUTHOR]

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The paper deals with assessment of the practices of international relations regarding the protection of peace, legal certainty and equality. These values are important for the argument in favour of the compulsory international adjudication. In view of the realistic challenges to this argument, the paper aims at answering the questions if these three values are protected by applicable norms of international law, whether the principles protecting these values, if they exist in the international law, are above the principle of protecting the autonomy of states as the basis for the omnis judex rule, and finally, if these values are involved in axiological hierarchies formed by the actors formulating and interpreting the international norms. The answers to the first two questions will be given by the means of an empirical assessment of international practices, whereas the answer to the third question will be provided by identifying attitudes towards international relations based on interpretation of existing practices through models of coordination and subordination. [ABSTRACT FROM AUTHOR]

The article analyzes and compares the linguocultural fields of svoë-mir-lad-pokoj-ujutdom-stroj-celovek-svoboda-porjadocnoe-teplota and cužoe-prostor-razdol'e-volja-ljudin-cužezemec-udal'-razgul-holod in Russian, and world(in its physical conception of the whole of all things)-peace-humanity-own-convenient-harmony-agreement-house-hearth-fire-warmth and world(in its negative theological conception, and its derivatives as mundanear)-filth (filthy)-alien-strange-will-foreigner in Spanish. Based on methods and concepts of linguoculturology such as the cultureme, the linguocultureme, the linguoconcept and the theory of linguocultural fields, the objective of this study is to know in depth the origin, interrelationship and cultural connotations of the analyzed linguoconcepts. The most remarkable result of the study is to verify that between these linguoconcepts of both languages there is a complex and non-univocal correlation of equivalences and differences. [ABSTRACT FROM AUTHOR]

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Islam is primarily the religion of peace, it promotes love and obedience to the Supreme Lord, and then love and respect towards His creatures, and particularly humans as the most eminent creatures. Allah, the Exalted, vehemently condemns unlawful taking of other being's life. Moreover, the Qur'an rejects the excessive use of force in retaliating against violence: If you want to retaliate against injustice, then let it be equivalent to what you have suffered. But if you patiently endure, it is certainly better for you (An Nahl, 26). The Qur'anic principle of reciprocal force and defense will be applied in international humanitarian and war law as the principle of the proportionate use of force in defense. The defense of the attacked can be only proportional to the attack, but never such that it presents a new attack. Fighting and hostility towards non-believers at the Ka'ba are strictly forbidden except in the case of necessary defense. This paper deals with well-known Islamic scholars' legal comments on war law regulations, but only from the Qira'at perspective, how and to what extent Islamic scholars relied on Qira'at while establishing, performing and presenting Shariah norms, starting from the fact that legal discrepancies partly arise from different Qira'at as well as from various morphological, grammatical and stylistic analyses. The paper comprises the following subchapters: Introduction, Islam is the religion of peace, Permission to fight in Islam, Prohibition of fighting at the Masjid'lHaram, and the Prohibition of access to the Masjid'l-Haram. [ABSTRACT FROM AUTHOR]

Copyright of Contemporary Military Challenges / Sodobni Vojaški Izzivi is the property of Sciendo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Yearbook of the Faculty of Political Sciences / Godisnjak Fakultet Politickih Nauka Beograd is the property of University of Belgrade, Faculty of Political Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Following the stages of the custom of vengeance, this paper reconstructs conflict resolution among commoners in the Habsburg Duchy of Carniola in early modernity, focusing on the subjects of the Upper Carniolan Lordship of Bled in the first half of the seventeenth century. Disparate cases show that in the Eastern Alpine countryside the rites of enmity and peace had changed little since the Late Middle Ages. Despite the gradual implementation of early modern criminal legislation and growing state interference in the local judiciary, the latter continued to resolve conflicts, including homicide, in cooperation with the community. Remnants of traditional conflict resolution can still be found in the late nineteenth century. [ABSTRACT FROM AUTHOR]

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Copyright of Pregled is the property of University of Sarajevo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article, on the basis of a comparative and interdisciplinary research of a case study of vengeful murder and acquittal from 1401 in Landar (Slavia Veneta or Slavia friulana), analyses the transformation of the social system of control and the exercise of the justice on the turn from the Middle Ages to the Modern period. The case study clearly shows the characteristics of the common practice of dispute resolution system and juridicial trials, that allowed vengeance if the side of the perpetrator was not prepared to negotiate for peace making. Although the present case already shows elements characteristic for judicial proceedings of the Modern period, the judicial process and the judgment itself have been conducted in accordance with customary law. The article also comparatively shows how the legislation changed in the early modern period, with special regard to the events in the Holy Roman Empire and the Venetian Republic. In addition to fi scal and military reorganization, the centralization of justice was of fundamental importance in the eff orts of European rulers to establish supreme control over the entire territory under their jurisdiction. In order to achieve this goal, however, the rulers had fi rst to restrict, by means of legislation and other coercive means, the arbitrary confl ict resolution system by custom. For this purpose, they established a judicial system, i. e. punitive control over both, individual, infl uential families and clans, as well as the population in general. The state inquisitorial trial rites, introduced in most Western and Central European countries, in the early modern period lead to an important novelty: the state judicial apparatus has earned the right of prosecution ex offi cio. While earlier, in the so-called adversarial law, the judicial investigative process may only be led after the lawsuit of the aff ected communities, in the inquisitorial procedure the judicial trial was initiated by the central judicial authorities, which was the primary reason for their creation. In some more remote areas, such as Montenegro and Albania, which were examined in the article as comparative areas, the custom of confl ict resolution system, vendetta or osveta, has preserved deep in the 19th Century. Especially the study of this custom confi rms our thesis, that this was not only a European (medieval) custom, but a system of confl ict resolution known to all worldwide communities. [ABSTRACT FROM AUTHOR]

Based on a conceptual historiographic and semantic analysis of the fundamental terminology of the ritual of vengeance, this paper presents an attempt to provide researchers with a linguistic, conceptual, and methodological framework for the study of vengeance as the customary system of conflict resolution in premodern Europe. For this purpose the key terminology, which also has abundant synonyms, has been collected in the accompanying septalingual glossary. While predicated on, foremost, European Medieval sources and studies thereof, the dissemination and interrelation of the universal human custom make the paper applicable for other areas and periods. [ABSTRACT FROM AUTHOR]

Blood revenge is a system of social control that regulates violence and leads towards reestablishment of social equilibrium through dispute resolution. The custom of blood revenge and peace-making within patriarchal egalitarian communities of Montenegro, Northern Albania as well as some other neighbouring areas was preserved in praxis at least until the end of the 19th century, the oral tradition regarding the customs, however, even longer. The tribal leaders who were the mediators and the arbiters in dispute resolution held the key role in dispute resolution in patriarchal egalitarian communities. With mediation of the leaders of the tribal communities the truce (besa) between the feuding parties was reached, that enabled the parties to enter the arbitration, where the assembly of arbiters deliberated on the sum of the composition and the number of the new family bonds between the parties; marriages and / or godfatherhoods and brotherhoods. The concluding symbolic gesture of peace is the kiss of peace between the parties. The peace-making consists of three phases and all phases include symbolic words, gestures and objects that indicate similar ritual structure as it was present in public contractual agreements in the Medieval Europe. The similarities indicate common origins of some European legal traditions. [ABSTRACT FROM AUTHOR]

The documents concerning the feud between the Patriarch of Aquileia and the Counts of Gorizia (1267-1277) are evidence of how written laws show that the ritual forms and gestures of the customary system of conflict resolution were not only maintained but were regularly inserted into the ritual formulas of written law. Above all they document how the customary system of conflict resolution, in its ideal image and through rituals, reflected social values based on the mediation of the community, reciprocity and the propensity to achieve a lasting peace. This is a general structural aspect of conflict, while the local or particular aspect is shown concretely through the struggle for resources, in the interweaving of single circumstances, where those who succeed in forming the greatest number of loyalties, differing and often contrasting alliances, are the ones who prevail. In our case this was clearly better accomplished by the Counts of Gorizia than by the Patriarchs of Aquileia. [ABSTRACT FROM AUTHOR]

From a traditional Muslim intellectual standpoint the basis for relations among people is peace. The use of force is not excluded if there are no viable alternatives to the rejection of violence. The way force is used and the way an antagonist is treated are prescribed. In the Holy Qur'an, the term "peace" (ar. silm), with its derivatives, is mentioned over a hundred times. Peace is the original and authentic nature of existence. Everything that moves and breathes bears witness to peace and oneness. This is why "peace" in the earthly or worldly sense is more correctly described as "accord" or "harmony”. All individual relations - whether those between two human beings or those between human beings and nature or those between human beings and the rest of society - always have their existence in this one and indivisible peace. The word "war" (ar. harb), with its derivative forms, is mentioned six times in the Holy Qur'an. The war, which afflicts "this world" disturbs peace, and is therefore undesirable of itself. It is legitimate only when it confirms peace and when it helps truth against lies. War is the province of soldiers not civilians, and is therefore conducted only against those who participate in active hostilities. These hostilities are objectively limited to the battlefield. The duration of a war is limited to the period required to fulfil its goal, and the goal is to oppose aggression and control the arrogance of the aggressor. [ABSTRACT FROM AUTHOR]

Research into the duties of the individual in the work of the American thinker, activist and naturalist Henry David Thoreau, and the leader of non-violent resistance to British colonial administration in India Mahatma Gandhi, offers theoretical insights into one of the most important phenomena of social science and the study of human kind. The opinions and active role of Thoreau and Gandhi represent a pragmatic attitude to the personification of human dignity, as a value that surpasses all other ideas, ideals and principles. This paper examines the actions and thinking of the individual as citizen while striving to highlight all the important aspects of'civil disobedience', not as a license for anarchy but as the idea of civil duty. In this way, the two subjects of the article place the individual before the ideological concept of nation, race, class and party as the supreme value in itself. It is on this fundamental value that Thoreau and Gandhi build their own concept of peace. [ABSTRACT FROM AUTHOR]

The challenge to the vendetta, understood as a genuine legal and cultural system that regulated the organization of conflict and thereby constituted an instrument of social control, was a very important phenomenon in almost all the countries of Europe. One of the instruments adopted by the new state realities was the introduction of inquisitorial procedures, whose aim was not only to impose a different legitimization of violence but also to put a end to the connections between customary rites and judicial practices that had for centuries characterized the legal system of the vendetta. The new punitive justice was marked by both the imposition of severe penalties and by the absence of an active role in the resolution of conflicts of the parties involved. [ABSTRACT FROM AUTHOR]

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The main focus in the paper is the connection between trust and peace which makes predictability as a necessary condition of the normalcy of life possible, especially collective and communal life. Peace is defined as a specific articulation of the distribution of (political) power within a society. Peace defined in such a way requires a set of rules (norms, or laws) needed for the stability of the established social state of affairs. The main purpose of those norms, laws, is to provide predictability without which stability of such a state of affairs is not possible. The role of trust in this scheme is crucial. However, trust precedes the peace (defined as a set of accepted set of laws), and cannot be obtained by enforcing such normative instruments as laws. Trust is so a component of freedom, the same which contains distrust as its possible component. In this sense peace should be taken as the power of control, first the control over ourselves, the power which makes status and existence of trust possible and feasible. [ABSTRACT FROM AUTHOR]

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