Search

This article investigates the ways in which taste for luxury was expressed in the homes of the provincial Renaissance elite in sixteenth‐century Verona. Through an analysis of the domestic inventories of a crosssection of Verona's elite, this article argues that items such as gilded and carved chests, opulent bedding, tapestries, decorated objects and religious paintings formed an integral part of luxury display and formation of family identity in elite Veronese households in the sixteenth century. The article explores how otherwise utilitarian goods were frequently ornamented and used to display taste, wealth, piety and status, as the Veronese elite competed to maintain and augment their position within Verona and the Veneto. Importantly, it is argued that as notable families in Verona manoeuvred amongst an elite social group in the Venetian mainland empire, there developed a shared taste for luxury, which largely mirrored domestic fashions emerging in Venice. Luxury furniture, fabrics and devotional objects were an important part of the construction of a splendid home and thus a positive public reputation for families navigating their way through fragile social hierarchies. [ABSTRACT FROM AUTHOR]

This paper aims to understand better the religious beliefs and cultural practices of Cordilleran Christian youth in the Philippines. By zooming in on the notions of God and practices of select Cordilleran Christian youth, this study endeavors to make the voices of indigenous Christian youth heard. Using the framework of Laylayan theology, this study explores the perspectives of the indigenous Christian youth on God, traditional practices, and lived experience, particularly during the COVID-19 pandemic. The results show the interconnectedness of faith and culture among select indigenous youth during this contemporary period. Their lived religious context informs society on the dialogue of life and experience. [ABSTRACT FROM AUTHOR]

For a discussion of I mut a i , see the work by Shi i author Fa l b. Shadhan al-Nisaburi, I Kitab al-I a i , ed. R. van den Broek and M. J. Vermaseren (Leiden: Brill, 1981), 161-70. 12 Two authors who lived around the same time as the author of I Ba a ir i , al- asan b. Musa al-Nawbakhti (fl. late ninth century) and Sa d b. Abd Allah al-Qummi (d. 902-3), write about the Ghulat's antinomian practices in rather great detail, which indicates that such accusations were known around the time the text was written and that it addresses these and possibly other accusations. Both authors note that the Ghulat "allowed testimony for one another" (aba u al-shahadat ba uhum li ba ).[34] Almost verbatim, the phrase is repeated later in the I Risala i : "yasta illuna l-shahadat ba uhum li ba ."[35] The I Risala i 's author then proceeds to refute this accusation in a long paragraph. And once again like in the case of I mut a i , the author's discussion closely follows widely attested I adith i , both in content and in wording.[53] I argue that the rhetorical value of these rejections - considering the context in which the author wrote - is more than simply to deny charges made against the author's group. [Extracted from the article]

Religion–state relations in Israel have been defined as following the status-quo agreement. This agreement, going back to the founding of Israel, allows recognized religious groups a monopoly regarding issues of personal status, and promises religious goods and exemptions to such groups (mainly, but not limited, to Orthodox Judaism). Since the mid 1980s, Israel has changed its economic policies, from a centralized economy to a privatized, liberalized system. This economic change introduced significant shifts within Israeli society. These include major recent changes in religion–state relations, most importantly the reform in kashrut certification, and growing commercial activity during the Sabbath. Such changes demonstrate a dynamic of state retreat, from a direct statist provision of religious goods, to the state either retreating completely, or re-situating itself as a regulatory organ. Using the kashrut reform as a case study, we suggest that the status-quo model can no longer adequately define religion–state relations in Israel, and is being replaced by a hybrid model, which includes libertarian, regulation-based, and the noted status quo attributes. We conclude with noting the significance of this development for the Jewish character of Israel. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Cukurova University Institute of Social Sciences is the property of Cukurova University Institute of Social 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.)

The pivotal, confessional component in such an account is establishing Jesus Christ at the intersection of the analogy of signs' formula: Jesus the God-Man demonstrates by his life the compatibility of divine and human signs. Michael Raposa has offered his readers a compelling method for philosophical theology in his I Theosemiotic: Religion, Reading, and the Gift of Meaning i - one that is steeped in the Peircean logic of relations, pragmaticistically oriented toward action, and advances a "semiotic consciousness" (to use a John Deely-ism). Raposa claims, with Peirce, that some kind of anthropomorphism is appropriate for understanding "God", yet it is likely also a term more capaciously inclusive of senses than even "love" (TS, 87). [Extracted from the article]

One might initially assume this means "a comparative method for religious studies", but the author makes it clear in the first chapter that he sees the comparative method as "constitutive for religious studies as a discipline" (1). [Extracted from the article]

This article centres on the emblem book Jesus en de Ziel, Een Geestelycke Spiegel voor 't Gemoed , first published in Amsterdam in 1678, with texts and images composed by Jan Luyken. From the time of its first publication, the book was part of the literary devotional life of the Dutch Republic, undergoing numerous editions and reprints, at least until the final decades of the eighteenth century. Using the information provided by Book Sales Catalogues, the article explores different modes in which Jesus en de Ziel was consumed, paying attention to the material conditions under which the object was provided and acquired by the consumer. The emblem book, as a religious object, was constantly reconfigured and mobilized by their manufacturers, their providers, and by the consumers themselves. I argue that these patterns of consumption, elucidated by the catalogues, can make a fundamental contribution for historical and cultural research on religious practices. [ABSTRACT FROM AUTHOR]

Missional discipleship is more than a movement seeking a new methodological and strategic mission paradigm. Missional discipleship is the essence of Christianity concerning the ontological foundation for the prime reason for existence as believers and the epistemological lens to see the world from the perspective of transformed values in Christ. In other words, missional discipleship requires acknowledging the lordship of Christ by demonstrating the ontological embodiment of who Christ is and epistemological resemblance by perceiving the reality as Christ does. These radical transformations in both ontological and epistemological areas can enable believers to authentically follow Christ as disciples and demonstrate Christlikeness in all spheres of their existence as missionaries. Christlike attributes and qualities are progressively cultivated in believers lives as they conform to the image of Christ, and the most profound nature of Christlikeness is holiness. Missional discipleship provides a platform to expand the concept of Christlikeness as holiness from the personal dimension to the public dimension to overcome the privatisation of discipleship and Christian religious dualism polarising things into the categories of the sacred and secular. [ABSTRACT FROM AUTHOR]

Copyright of Collegium Antropologicum is the property of Croatian Anthropological Society 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 Teología is the property of Pontificia Universidad Catolica Argentina 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 Journal of Art History / Sanat Tarihi Dergisi is the property of Ege University 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 Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

All religious traditions & beliefs share the sacred perception of cosmic elements & natural objects. The aim of this research is to trace the roots of such per)ception & its peculiarities as deeply as possible. The object of this research is the perception of cosmic el)ements & natural objects within religious traditions, with their description in religious teachings being the subject. In addition to it, we’re aiming to determine the origins of the notion about the sacrality of cosmic elements & natural objects within religious worldview. The sky itself has a deep religious & mythological meaning, with higher beings of primitive peoples and gods in ancient civilizations sharing close ties with the skies, atmosphere, and meteorological phe)nomena. They embody something more – benevolent eternal beings, who have created universal laws and monitor their implementation. The Sun played an important role in funeral rites and everything else related to posthumous fate of a human as it doesn’t know death, passing through the underworld every night and reappearing every morning, eternal & identical to itself. Therefore, sunset was not considered as death but rather as a descent to the underground realms of the dead. Countless archaic hierophanies of the Sun are still present in folk traditions, having found their place in new religious systems. Water represents fullness, the totality of all potentials, it’s the foundation of the world & the first principle of any growth; placed in the foundation of any healing, it was viewed as elixir of immortality granting longevity and fertility. Everything begins with water and ends with its return at the conclusion of any historical or cosmic cycle; it always exists but never alone on its own as it’s viewed as the essence of birth whose undivided unity conceals the possibility of all forms. In folklore water symbolizes life, such as the “water of life” trope. The soil is viewed as a patroness of childhood, childbirth, and a source of all power, with many cultures defining the fields as a female womb and agricultural work being seen as fertilization; it’s a womb that never ceases to give birth, hence the soil is considered to be alive thanks to its fertility. Stones on the other hand are consecrated with the presence of superhuman powers due to their functions (guarding the dead, temporary shelter for the souls of the deceased, marking the agree-ment between people or a human and God, marking the center of the world). [ABSTRACT FROM AUTHOR]

How does material culture matter for institutions? Material objects are increasingly prominent in sociological research, but current studies offer limited insight for how material objects matter to institutional processes. We build on sociological insights to theorize aesthetic style, a shared pattern of material object presence and usage among a cluster of organizations in an institutional field. We use formal relational methods and a survey of material objects from religious congregations to uncover the aesthetic styles that are part of the "logics of god" in the United States' Christian religious field. We argue aesthetic styles help structure an institutional field by spanning objects' meanings across space and time, stabilizing objects' authority, and demarcating symbolic boundaries. Our research provides a conceptual tool for understanding how objects bridge the material and symbolic dimensions of institutions and a methodological example for examining the meaning of objects across numerous organizations in an institutional field. [ABSTRACT FROM AUTHOR]

This article analyses the religious and other motivations of Robert Hingson and Brother's Brother Foundation in their work on smallpox eradication and international health more broadly. It examines Hingson's development and early usage of the jet injector in mass vaccination campaigns. It also highlights that in offering logistical support to Hingson's efforts in Liberia, the US government participated in smallpox eradication earlier than existing narratives have suggested. [ABSTRACT FROM AUTHOR]

The article focuses on the birth of Chicanx studies in the late 1960, Chicanxs and Latinxs have created a revolutionary space in academia. Topics include considered religion and spirituality, broadly speaking, form a key component of Chicanx/Latinx cultures and while Chicanx/ Latinx studies prides itself on being at the forefront of issues of culture, race, and gender, religion is rarely included in ethnic studies conversations or curriculum.

Many researchers agree that the level of religious personality influences an individual attitude. In Islam, nurturing a good religious personality can be done through Islamic Sufism practices. Therefore, this study has identified the relationship between Islamic Sufism practices and the religious personality among Muslim students in the university. It used a survey design that covered three scales of religious personality. A total of 296 questionnaires were collected in four universities in Malaysia. It was found that Islamic Sufism practices have a significant positive correlation with student’s religious personalities. These results provide new insight into Sufism practices and religious personality among university students. [ABSTRACT FROM AUTHOR]

The Journal for Young Religious Studies (ZjR) proudly presents its 18th annual edition. The edition offers insights into empirical, theoretical, and methodological questions that concern the new generation of German-speaking religious studies. Various topics are addressed, including spirituality in the digital space, (non-)hegemonic knowledge orders, and religious studies themes. Book reviews of current works are also published. In addition, articles by young religious studies scholars on topics such as female circumcision and working conditions for young religious studies scholars in Germany are presented. The journal has also participated in various conferences and networking meetings and is planning a new website. There are also changes in the journal's team, including new members in the scientific advisory board and the editorial team. The journal also calls for articles, conference reports, or reviews to be submitted by non-doctoral religious studies scholars. [Extracted from the article]

Copyright of Beiträge zur Lehrerinnen - und Lehrerbildung is the property of Schweizerische Gesellschaft fur Lehrerinnen- und Lehrerbildung (SGL) 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 is about the concept of post-secularization and mass secularization. It emphasizes that religion continues to exist and that its public contribution can be valued in a rational debate. On the other hand, it is mentioned that mass secularization differs from elite secularization, as it affects a larger number of people and is characterized by religious disaffiliation rather than loss of belief. It is also mentioned that belief without belonging can lead to disbelief, although in a milder form than atheism. The text discusses the secularization and post-secularization of religion. It mentions that religion has transitioned from being a traditional belief to a form of belief without belonging to a religious institution. Religious institutions are criticized for their inability to ignite a religious sentiment and for difficulties in implanting themselves in a particular culture. It is also mentioned that laicism, which used to be anti-clerical, is now considered an outdated ideology. The presence of religion in the public sphere is debated, and it is mentioned that the rules of a constitutional democracy are sufficient to guarantee the ethical universalism of Human Rights. The text addresses the concept of post-secularization and the relationship between religion and society in liberal societies. Habermas defends a constitutional patriotism based on respect for Human Rights and institutional order, while Rousseau advocated for a civil religion that would allow the acceptance of the Constitution in people's hearts. Habermas seeks rational motivations in culture and religion, recognizing that religion can contribute to rationally oriented dialogue. The post-secularization movement acknowledges that religion produces public goods and that society and the State benefit from it. Additionally, it is emphasized that religiosity contributes to civic spirit and civic engagement in society. However, criticism of intolerance and the need to consider different points of view is also mentioned. In liberal societies, believers bear the burden of tolerance, especially on issues such as abortion. It is highlighted that liberal societies have tended towards greater moral relativism and personal autonomy. The article discusses religious and moral tolerance in today's society. It is mentioned that Catholics have proven to be more tolerant than expected, although attitudes of exclusion and disdain towards difference still exist. It is emphasized that religious people are more likely to participate in solidarity activities and help others. Additionally, it is mentioned that religion is not destined to disappear and reappears in the public sphere as a reserve of public responsibility, solidarity, and social generosity. The State also recognizes the value of religion and entrusts certain educational and welfare initiatives to religious institutions. [Extracted from the article]

The article's aim is to gain an initial overview of ambiguity as a possible object of research in Religious Education. To this end, two very different didactic approaches in the field of German Religious Education are analysed in terms of how they incorporate and model ambiguity. Since the first concept, "Religious Education of Diversity", focuses particularly on social and ethical issues, ambiguity emerges as a phenomenon that occurs within and between social categories of difference. The second example combines two concepts with a focus on aesthetic and theological-hermeneutic approaches, "symbol didactics" and "performative didactics of religion". These concepts regard ambiguity as defining for religious or Christian communication, almost a religious experience. Finally, with the help of an already existing didactic typology, it will be shown how these different manifestations of ambiguity can contribute to structure of a future field of research [ABSTRACT FROM AUTHOR]

religious Education, a legally recognized curricular component, has gone through different nomenclatures and systematizations in Brazil. From the confessional and catechetical conception, through the formation of Christian values, to the paradigmatic change proposed by Wolfgang Gruen through the use of language, methodology appropriate to the school environment and the training of educators. Gruen emphasized liberation through language, instigating us to ask: what are the keys to understanding the influence of Wolfgang Gruen anthropological thought in the definition of the most appropriate language for Religious Education? We opted for a bibliographical research, going through the author's academic production in order to understand what this language is. This investigation found that the definition of religiosity as an object of knowledge of Religious Education, in the thought of Wolfgang Gruen, defined the language of religiosity, that is, the language of outsiders, as the most appropriate for the school environment. [ABSTRACT FROM AUTHOR]

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. 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 Art / Umění is the property of Institute of Art History of the Academy of Sciences of the Czech Republic 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 Daoism: Religion, History & Society is the property of Chinese University Press 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.)

This article explores the potential of combining material analysis with object-elicited memory work in order to explore the role of objects in lived religion. It presents a case study on two traditional cross pendants, a Dagmar Cross and a Huguenot Cross, and analyses the cultural-historical contexts of the two crosses, including their importance for specific national and religious memory communities. Furthermore, the memory work sections of the article foreground how the pendants were used as transgenerational gifts during a mixed-faith upbringing in a transnational family. The article argues that such a multidimensional approach is helpful for unfolding the potential meanings of religious objects in lived religion. [ABSTRACT FROM AUTHOR]

Copyright of Journal Of Islamic Science College is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)