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Marguerite Porete (d. 1310) is recognized for her book Le Miroir Des Âmes Simples (The Mirror of Simple Souls) and as a mystic woman who was subjected to the Church's inquisition. She was investigated both for her advocacy of divine love and the annihilation of the soul, in her book written in French, and for challenging church authority. She was burned at the stake in Paris in 1310, so she became the first female mystic to be sentenced to death by the Church. What were the dynamics behind Porete's execution? Was her execution as a heretic a reflection of the tension between the Church and mystics, or was it simply an intimidation against women? The study seeks to answer these questions within the framework of the relations between the Church and mystics. It is criticized reductionist approaches that argue that Porete was executed simply because of her views or simply because she was a woman. It is attempted to reveal the factors behind her execution. Also discussed are phenomena prominent in Christian mysticism, such as the union with God and the annihilation of the self. The study aims to shed light on the historical process and dynamics of the relations between the Christian mystical tradition and the Church. In the study, a historical and comparative method is preferred for the Church and mystics, especially for the life of Porete while mystical concepts are discussed with a phenomenological method. [ABSTRACT FROM AUTHOR]

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Nietzsche is a an important philosopher whose works and ideas are have been debated and revisited not only in the Western tradition but also and in the Eastern traditions. For example, almost all of Nietzsche's works have been translated into Turkish, and he is one the most translated European philosophers. There are also numerous scholarly works on Nietzsche, not only by philosophers, but also by literary scholars, theologians, cultural scholars, sociologists and even political scientists. The main reason for Nietzsche' popularity is that his philosophy can be read and interpreted from a variety of perspectives. Nietzsche's ideas can be used to support and argue for any ideological tendency, or to criticize any ideological approach. As a result, Nietzsche has been variously described as a fascist, anarchist, atheist, religious, or even conservative. His most widely held and understood opinions are his interpretation of the phrase "God is Dead" and his portrayal of Nietzsche as an anti-religious character. Nietzsche, on the otherhand, is unafraid to challenge the dominant views of science, reason, and morality. This is because, according to Nietzsche, all previous values, beliefs, and acceptances have created a prejudice against the human capacity for understanding, which can be eradicated by re-evaluating values and reconstructing oneself. Nietzsche takes a genealogical approach, aiming to trace the errors of human history from its beginnings to the present. It is a historically grounded critique of metaphysics and superstition. It is critical to release people from the shackles of the past and help them get back on their feet. According to Nietzsche, the most crucial event that will disturb him/her is God's death. Only then can a person begin to examine his own thinking and question his fundamental identity. What does the short, revolutionary phrase "God dying" actually mean? Did Nietzsche declare war against all religions? How should Nietzsche be understood fundamentally? The present study is intended to answer these questions and to prevent unfounded and damaging discussions about Nietzsche. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Social Sciences / Toplum Bilimleri Dergisi is the property of Toplum Bilimleri Dergisi 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 study covers the pre-Christian beliefs of the Russians, one of the Slavic peoples, and the process of their acceptance of Christianity. Slavic, Bulgarian and Byzantine chronicles start the history of Russia from the 9th century. Previous studies in Turkey generally limited Christianization to the period of Prince Vladimir. However, this study sheds light on those periods by taking the Christianization process back to the period of Askod and Dir brothers. However, while discussing the period of Knez Vladimir, his pre-Christian faith and the process of accepting Christianity are given extensive coverage. Then, regarding the spread of Christianity in Slavic lands, the mission of the brothers Cyril and Methodius (Mefodiy) and their contributions to the Christianization process was mentioned. In addition, attempts were made to obtain information about whether there were churches, monasteries or priests in the Slavic lands in the early periods. [ABSTRACT FROM AUTHOR]

Isaac Newton (1642-1727) is one of the most important figures in the history of science. He made groundbreaking discoveries in physics and mathematics, including the universal law of gravity and the laws of motion. He was also deeply interested in alchemy, both theoretical and practical. In addition to his scientific endeavours, Newton wrote throughout his adult life on early church history and biblical interpretation. Although his views on theology are not well known, Newton had important expansions in this area. In particular, it can be said that his views on the Trinity take a different approach from the tradition. The attributes of God, Christ and His atonement, the Father and the Son, are some of the main theological issues that Newton emphasised. It is known that he used the Bible as his main source of reference when analysing these topics, and that he was also familiar with the interpretations of Church Fathers such as Augustine, Athanasius and Origen. The main claim of this article is that Newton's understanding of Christianity is very close to the so-called Unitarianism, especially in terms of Jesus Christ. In this respect, This article analyses how Isaac Newton thought about the Trinity. The study aims to determine where Isaac Newton, who is notable for his anti-trinitarian views, can be placed within the Christian tradition on the question of the Trinity. [ABSTRACT FROM AUTHOR]

This study aims to objectively examine the criticisms feminist theologians have directed at the concept of a masculine God in Judaism and Christianity, and the consistency of these criticisms. Additionally, the antiwomen views attributed to theology in Judaism and Christianity due to patriarchal and social pressures and their consequences are investigated. By utilizing critical, interpretative, and holistic methods of analysis, we strive to create a context to explore issues such as whether the religions of Judaism and Christianity are/are not monopolized by men as feminist theologians claim, the alleged dominance of patriarchal mentality in this regard, and the language of religion has always been used by men. Furthermore, this paper examines the different teachings on gender roles, contemporary debates on gender equality in various societies, and the definitions of male and female roles developed by Judaism and Christianity. From this perspective, feminist theology emphasizes the association of religious texts with gender and advocates for women's voice in the theological discourse. Feminist theology criticizes the notion of a masculine God and male-dominated mindset with various arguments, asserting that this idea exists in Judaism and Christianity. The primary goal of feminist theology is to eliminate generalizations about women, especially in theological contexts. It also seeks to demonstrate that women, like men, have a voice in theological matters. Feminist theology is a discipline that examines and critiques gender issues within the religious domain. This discipline re-evaluates and critiques religious texts and practices that have traditionally been interpreted from a masculine perspective. Feminist theologians criticize the attribution of theological teachings, passed down through generations, to a single gender. The aim of feminist theology is to reshape religious experience and belief on the basis of gender equality and justice. It critically assesses traditionally male-dominated religious doctrines, texts, and practices, advocating for changes in current practices. Feminist theology, playing a significant role in gender issues within religion, contributes to moving towards a more just and equitable structure, supporting women's increased visibility and influence in religious fields. It provides a significant contribution to understanding the relationships between gender and religious matters more deeply and creating a more just society. This paper will address the issues tackled by feminist theology, their solutions, and the criticisms directed at the concept of a masculine God. [ABSTRACT FROM AUTHOR]

Fundamentalists are a group that arose among American evangelicals in the early 20th century as a reaction to extreme liberalization and especially intense criticism of the Bible. They are called fundamentalists because of The Fundamentals, written at the beginning of the 20th century. A characteristic of fundamentalists who read the Bible literally is their millenarianism. Although they began as an anti-modernist movement, fundamentalists' extensive use of the media, one of the most important indicators of modernity, gave rise to the previously unknown concept of televangelists. This group has been adept at using radio, then television, and more recently, the Internet. New Testament readings with detailed descriptions, prayer times, and effective sermons are given, especially in programs with an audience. Pat Robertson, a prominent figure among these people, reached large audiences quickly with his satellite network and his continuous broadcasts and became an important name in the field of religious broadcasting in America. [ABSTRACT FROM AUTHOR]

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi 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 Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) 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.)

Çalışmanın konusu kıyamet beklentisi üzerine kurulan, köktenci ve lider eksenli bir grup olan Yehova Şahitleri hareketinin günümüzde internet ortamında sürdürdüğü misyonerlik faaliyetlerinin değerlendirilmesidir. Şahitler, Armageddon (kıyamet savaşı) sonrasında hayatta kalacak olanların sayısını artırmak için vaazlarını yoğunlaştırma ve çeşitli araçları bu amaç doğrultusunda kullanma çabasındadırlar. Bu bağlamda çalışmanın amacı bir yandan Yehova Şahitleri’nin misyonerlik faaliyetleriyle ilgili bilgi sunmak diğer yandan başta web tabanlı dijital mecralarda olmak üzere kendileri tarafından üretilen ve akıllı cihazlara yüklenebilen aplikasyonlar aracılığıyla hareketin üye kazanma stratejilerini değerlendirmektir. Burada hedef, Yehova Şahitleri özelinde dinî grupların yoğun enformasyon ve teknoloji çağında misyonerlik faaliyetlerini yürütme şekilleri üzerine bir bakış açısı sunmaktır. Bu amaç ve hedefler çerçevesinde çalışmada karşılaştırma, betimleme, metin analizi ve yorum geliştirme gibi yöntem ve tekniklerden yararlanılmaktadır. Mesih beklentisi içerisinde olan ve kendilerini onun gelişine hazırlayan bir grup olarak Yehova Şahitleri, özellikle son dönemlerde dijital ortamda yürüttükleri üye kazanma yöntemleriyle hedeflerine ulaşma çabasındadırlar.

Hıristiyanlık, renk sembolizmini çeşitlendirmede ve kullanmada müstesna bir yere sahiptir. Hıristiyanlıktaki Tanrı anlayışı, kurtuluş öğretisi, eskatoloji, litürjik takvimdeki önemli günler, sakramentlerin uygulanmasındaki özel durumlar, Kilise’nin maneviyatını ortaya çıkaran unsurlar ile İsa Mesih, Bakire Meryem, Havariler ve Aziz/Azizeler renk sembolizmi içerisinde kendilerine yer bulabilmektedirler. Bu renkler arasında siyah ve beyaz ise esasında dünya üzerindeki pek çok dinî inanç ve kültürde neredeyse aynı anlama gelecek şekilde temsiliyet kazanmaktadır. Siyah, insanlarda genellikle kötülük, karanlık, saldırganlık, gizem ve korku gibi duyguları uyandırdığı için olumsuz bir anlam kazanmış, beyaz ise saflığın, masumiyetin, iffet ve erdemin rengi olmuştur. Hıristiyan sembolizmi içerisinde siyah asli günah, insanın düşüşü, ölüm ve Cehennem’i tasvir eden sahnelerde, beyaz ise İsa Mesih’in vaftizi, Bakire Meryem’e müjdelenmesi ve inananların Cennet’te bir araya gelmesini konu edinen eserlerde en çok başvurulan renkler olmuştur. Bu doğrultuda çalışmanın amacı genel anlamda Hıristiyan sembolizmi içerisinde renklerin önemine vurgu yapmak ve özellikle de siyah ve beyazın hem bu renk kartelası içerisinde ön plana çıkan anlamlarını hem de bu durumun toplumsal yansımasını detaylı bir şekilde ele almaktır. Çalışmada bu amaç çerçevesinde her iki rengin Hıristiyan geleneğindeki anlamlarına ve kendi içlerindeki çatışmaya yer verildiği için karşılaştırma metodundan ve Kutsal Kitap’ta bu renkler özelinde zikredilen pasajlar incelendiği için metin analizi ve yorum geliştirme yöntemlerinden yararlanılmıştır. Hıristiyanlıkta renk sembolizmi kapsamında değerlendirilen bütün bu renkler, bu dinin tarihsel gelişimi içerisinde kendilerine yüklenen anlamlarla birlikte çeşitli kutlamalarda, ritüellerde ve dinî bayramlarda kullanılmaya devam etmektedir. Siyah ve beyaz renkleri ise salt anlamda dinin inanç ve ibadet boyutunu aşıp toplumsal bir ayrımın da eşik noktasını oluşturmaktadır. Bu ayrımda beyaz saflığın ve masumiyetin, siyah ise kötülüğün ve isyanın temsilcisidir. Bu durum İsa Mesih ve şeytani güçlerin, yani iyilikle kötülüğün ve dünyevi olanla ruhsal olanın arasındaki çatışmayı sembolize etmektedir.

Islam is the last of the divine religions. It derives its power and influence from this feature. Although a significant part of the members of the monotheistic faith that existed before Islam were annoyed with the existence of the Islamic religion, they made efforts to recognize it. Because recognizing is the most important criterion to contend with it. In this study, information will be given about the situation of the Muslim world as of the end of the nineteenth century, from the point of view of a Christian clergyman, Julius Richter, who researched on the religion of Islam. First of all, the demographic structure of the Islamic geography with its area of spread and the boundaries it has reached will be mentioned. Then, the claim that Western societies' concerns about the Muslim world are unnecessary will be interpreted through the theory of corruption and decay. Finally, the only factor that is supposed to make the resurrection of the Islamic religion possible, namely sects, will be mentioned. All these issues will be presented to the reader through the considerations of a Western reverend. However, if necessary, by using different sources, comparisons and inferences will be made about how accurate Richter's opinions are. In this context, the diversity of sources is extremely important. Therefore, as many sources as possible were referenced during the writing process of the article. As a result, this study aims to reveal how the Islamic world was evaluated in Christendom on the eve of the twentieth century through a particular example. [ABSTRACT FROM AUTHOR]

Copyright of Religious Studies / Dini Araştırmalar is the property of Diyanet Isleri Baskanligi Yayinlari 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 subject of the study is to evaluate the historical development, beliefs and practices of the Amish community, which has largely succeeded in isolating itself from modern concepts of this century due to its beliefs in the 21st century, the age of technology. The aim of the study is to outline the Amish community, which has an image that is diametrically opposed to today's modern understanding of society in many different aspects, from their clothing to their education, from their manual agricultural practices to their isolated social structures, as well as their stance against the use of technology. However, with the main purpose in mind, the possibility that the Amish community, which embodies the hope of reviving these and similar concepts, especially humility and modesty, in the modern period, can meet this expectation is also questioned. The chronological method has been utilized especially in the historical development of the Amish. In addition, the similarities and differences of the Amish, who belong to the Anabaptist branch of Christianity, with other groups were evaluated. In terms of the use of sources in the study, works that deal with the Amish communities in detail and are considered to have sufficient data on this subject were consulted. Thus, in order to protect their beliefs, practices and social structures, the efforts of the Amish, who have put a barrier between them and the modern world, to achieve their goals have been discussed and their success/failure in this direction has been evaluated. [ABSTRACT FROM AUTHOR]

Within Protestant theology, Arminianism is a theological perception based on the views of Jacob Arminius (1559-1609), who lived in the Netherlands in the 16th century, and it opposes Calvinism's theological propositions on fate, grace, human will, the atonement of Jesus, and the perseverance of believers. Arminianism, which started to find a place in England with the influence of Remonstrants, later moved to America with intense migrations. In America, John Wesley and Methodists especially played an essential role in the spread of Arminianism. Many Protestant denominations in America prefer the belief in destiny based on the emphasis of Arminianism on universal atonement and the will of man in salvation rather than the principles of Calvinism. This article begins by presenting an overview of Arminius' biography, followed by an examination of his challenges to Calvin's Reformed theology. After mentioning the dissemination of Arminianism in America, it discusses John Wesley's Arminianism. Then, the Protestant communities closer to the Arminian approach rather than Calvinism are addressed. This study explains Arminian Protestant theology in America although this theology is not entirely based on the arguments of classical Arminianism. Thus, it reveals the origin and course of the theological debates between Calvinism and Arminianism that have continued until today in America. [ABSTRACT FROM AUTHOR]

Christianity has an exceptional place in diversifying and using colour symbolism. The understanding of God in Christianity, the doctrine of salvation, eschatology, important days in the liturgical calendar, special occasions in the practice of sacraments, elements that reveal the spirituality of the Church, and Jesus Christ, the Virgin Mary, the Apostles and Saints can find a place in colour symbolism. Among these colours, black and white represent almost the same meaning in many religious beliefs and cultures worldwide. Black has gained a negative connotation because it generally evokes emotions such as evil, darkness, aggression, mystery and fear in people, while white has become the colour of purity, innocence, chastity and virtue. In Christian symbolism, black has been the most used colour in scenes depicting original sin, the fall of man, death and Hell, and white has been the most used colour in works depicting the baptism of Jesus Christ, the good news of the Virgin Mary and the coming together of believers in Heaven. In this regard, the study aimsto emphasize the importance of colours in Christian symbolism in general and to specifically discuss in detail the meanings of black and white that come to the fore within this colour chart and the social reflection of this situation. Within the framework of this purpose, in the study, the comparative method was used since the meanings of both colours in Christian tradition and the conflict within them were included, and text analysis and interpretation development methods were used since the passages mentioned in the Bible specifically for these colours were examined. All these colours, which are considered within the scope of colour symbolism in Christianity, continue to be used in various celebrations, rituals and religious holidays, along with the meanings attributed to them in the historical development of this religion. Black and white colours go beyond the religions and worship dimension and constitute the threshold of social distinction. In this distinction, white is representatives of purity and innocence, while black is representatives of evil and rebellion. This situation symbolizes the conflict between Jesus Christ and the demonic forces, that is, between good and evil, and between the worldly and the spiritual. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari Dergisi 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 Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy 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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Papalık tarihinde “Magnus” (büyük, yüce) sıfatına layık görülen ilk isim 440-461 yılları arasında görev yapan Papa I. Leo’dur. Leo’nun bu sıfatla nitelenmesinde birkaç önemli faktör bulunmaktadır. Bunlardan birincisi, Leo’nun Katolik Kilisesi içerisinde yapmış olduğu düzenlemelerdir. Mektuplarında görüldüğü kadarıyla Leo, piskoposların ve diğer kilise görevlilerinin rüşvet, yolsuzluk, kilise makamını kötüye kullanma gibi çeşitli yanlışlarına müdahale ederek düzeltmeye çalışmıştır. Kiliselerdeki ibadet düzeni, dinî törenler, evlilik, kadınlarla ilgili meseleler ve daha pek çok konuda tavsiye ve uyarılarda bulunarak Katolik Kilisesi’ni sistemli ve düzgün biçimde çalışan bir kurum haline getirmek için gayret göstermiştir. İkinci olarak Leo, Roma halkı ve dışarıdan Roma’ya gelen Hıristiyanlarla da kuvvetli bir iletişim kurmaya çalışmış ve devamlı olarak vaazlar vermiştir. Noel, Epifani, Paskalya, Yükseliş, İsa’nın Çilesi (Passion), Pentekost, Lent, diğer oruç günleri ve azizlerin anma günlerinde verdiği onlarca vaazı bulunmaktadır. Leo’nun vaazları Papalık tarihinde günümüze ulaşan en erken vaazlardır. Kendisinden önceki papaların da vaazlarının olduğu bilinmektedir ancak günümüze kadar ulaşmamıştır. Leo, içeriden yaptığı düzenlemelerle Katolik Kilisesi’ni korumaya çalıştığı gibi dışarıdan gelen saldırılarla aynı şekilde mücadele etmiştir. Leo’nun papalık faaliyetleri içerisinde öne çıkan meselelerden biri de heretiklerle ilgili problemdir. Leo hem mektuplarında hem de vaazlarında sık sık çeşitli heretik akımlardan bahsetmekte ve bu akımlara karşı dikkatli olunması için uyarılarda bulunmaktadır. Leo’yu meşhur yapan hadiselerden biri de 452 yılında Roma’yı işgale gelen Attila’yı durdurmasıdır. Her ne kadar araştırmacılar böyle bir olayın hiç yaşanmadığını ya da yaşanmış olsa bile abartılarak anlatıldığını belirtse de bu hikaye Katolik Kilisesi içerisinde yüzyıllar boyunca anlatılmış ve Leo’yu diğer papalardan daha önemli kılan olaylardan biri kabul edilmiştir. Papa I. Leo’yu Roma Katolik Kilisesi için dönüm noktası haline getiren ve onu Leo Magnus yapan husus ise Petrus’un otoritesine yapmış olduğu vurgudur. Bilindiği gibi Roma Kilisesi’nin kurucusu havari Petrus kabul edilmektedir. Leo’dan önceki papalar Roma Kilisesi’nin otoritesini ve diğer kiliseler arasındaki üstünlüğünü Petrus’un mezarının Roma’da olmasına dayandırırken Papa I. Leo bu otoriteyi doğrudan Petrus’un şahsına dayandırmıştır. Bununla da yetinmeyen Leo, Petrus’un Roma Kilisesi üzerinde hala etken güç olduğunu ve bu gücün de papalar aracılığıyla ortaya çıktığını iddia etmiştir. Böylece papalar doğrudan doğruya Petrus’un her anlamda varisi ve onun sözcüsü haline gelmiştir. Dolayısıyla papanın sözleri ve otoritesi aslında Petrus’un sözleri ve otoritesi olarak değerlendirilmeye başlamıştır. Leo, Petrus’un otoritesini ve dolaylı olarak Roma Kilisesi’nin üstünlüğünü ortaya koymak adına büyük çaba göstermiştir. Günümüze ulaşan mektuplarında ve vaazlarında hangi konu ile ilgili konuşursa konuşsun meseleyi bir şekilde Petrus’a bağlamakta ve Hıristiyan inancının tamamının temelinde havari Petrus’un olduğunu ispatlamaya çalışmaktadır. Burada zikredilen hususlar dışında Leo’yu önemli kılan bir diğer mesele de İsa’nın tabiatı hakkındaki söylemleri ve bu söylemlerin 451 Kadıköy Konsili’ne etkisidir. Leo, 440 yılında itibaren vermiş olduğu vaazlarda ve yazdığı mektuplarda Katolik inancına göre İsa’nın tabiatını anlatmaktadır. 431 yılındaki Efes Konsili’nde Nestorius’un aforoz edilmesi ve görüşlerinin yasaklanmasına rağmen kilise içerisinde İsa’nın tabiatı ile ilgili tartışmalar devam etmiştir. Constantinopolis piskoposu Flavianus ve Eutyches arasında bu konu ile ilgili çıkan tartışmanın büyümesi neticesinde Flavianus, Papa I. Leo’ya başvurmuş ve kendisinden yardım istemiştir. Bu istek üzerine Leo, Kadıköy Konsili’nde İsa’nın tabiatı hakkındaki görüşlerin temel metni kabul edilecek olan mektubu yazmıştır. Böylece Leo yüzyıllar boyunca tüm Hıristiyan dünyasını etkileyen önemli bir isim haline gelmiştir.

Remaining faithful to its ancient roots while representing development and change, Jorge Mario Bergoglio was elected as the Pope of the Catholic Church on March 13, 2013 with the title of Romanus Pontifex (also used as Summus Pontifex). Since his election to the papacy, he has been a pioneer in many firsts. He is the first person from outside Europe to be elected pope since the eighth century. He is the first pope from Latin America, where the majority of the world's Catholic population resides, and the only person in Church history to use the name Francis for his papal name. More than these firsts related to his identity, it is his innovative decisions that should be discussed. This study focuses specifically on the changes made in the field of canon law. The current canon law text was adopted in 1983, and since then, every pope who has taken office has made changes to various laws. Francis, however, has made more changes than all previous popes, significantly renewing the legal text. During his ten-year papacy, Francis has published a total of twelve documents, large and small, related to the renewal of canon law. This study provides a general analysis of the content of these documents. In light of these documents, it can be said that the search for change and change itself continues, and the Church is on the verge of a major transformation. Whether the Church, in its current state, can complete the century in which we live in remains uncertain; however, it is clear that it is moving toward a more modern, disciplined, and egalitarian structure. In this context, this article aims to provide a comprehensive review of the changes made by Pope Francis in canon law and their impact on the Catholic Church. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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.)

Hıristiyanlıkta kurtuluş genel olarak Îsâ-Mesîh merkezli olarak açıklanmıştır. Bununla beraber tarihsel Îsâ-Mesîh’in tebliğ ettiği kurtuluş teolojisi ile Pavlus’un şekillendirdiği kurtuluş teolojisi arasında önemli farklılıklar bulunmaktadır. Tarihsel Îsâ-Mesîh kurtuluşun dinî hukuka bağlılıkla kazanılacağını belirtirken Pavlus kurtuluşun iman ile gerçekleşeceğini savunmuştur. Öğretisinin merkezine Âdem’in düşüşünü koyan Pavlus, Âdem’in işlediği günahın bütün insanlara sirayet ettiğini, dolayısıyla dünyaya gelen her insanın günaha ve ölüme mahkûm olduğunu belirtmiştir. Oluşturduğu teolojide Musa yasasının insanları günah ve ölüm girdabından kurtaramadığını, yasa ile kurtuluşa ulaşma çabalarının her seferinde boşa çıktığını belirten Pavlus, Yahudi dinî hukukuna bağlılığın yerine Îsâ-Mesîh’e imanı koymuştur. Îsâ-Mesîh’in mesajını yeniden şekillendiren Pavlus’a göre o İsrailoğullarının kayıp koyunlarına gönderilen bir peygamber değil, bizzat kurtarıcı olan ve Âdem peygamberin işlediği günahtan insanları kurtarmak için kendini feda eden Tanrı’nın oğludur. Böylece Tekvin’deki Yahvist metni Hıristiyanlık için kaynak metin olacak şekilde yeniden yorumlayan Pavlus, tarihsel Îsâ-Mesîh yerine tarih ötesi Îsâ-Mesîh figürünü öğretisinin merkezine almıştır. Bu bağlamda çalışmada Îsâ-Mesîh ve ilk Hıristiyan cemaati döneminde, Musa yasası ile Îsâ-Mesîh’e imanın kurtuluş açısından önemi tartışılmıştır. Konu incelenirken Kitâb-ı Mukaddes pasajları dikkate alınmış, tarihsel Îsâ-Mesîh’in ortaya koyduğu kurtuluş teolojisi ile Pavlus’un şekillendirdiği kurtuluş teolojisi arasındaki farklılıklar vurgulanmıştır. Kurtuluş teolojisindeki değişim, Pavlus’un Tevrat’taki yaratılış öyküsünü yeniden yorumlaması ile açıklanmıştır. * Bu makale, 2. Türkiye Sosyal Bilimler Sempozyumu’nda sözlü olarak sunulan ancak tam metni yayımlanmayan “Îsâ-Mesîh ve Pavlus Ekseninde Hıristiyan Geleneğinde Kurtuluş” adlı tebliğin içeriği geliştirilerek ve kısmen değiştirilerek üretilmiş hâlidir.

Bu çalışmanın konusu, bazı İslâm âlimleri ve oryantalistler tarafından tartışılagelen tasavvuf ilminin menşei probleminin Ma‘rûf el-Kerhî özelinde değerlendirilmesidir. Reynold A. Nicholson gibi oryantalistlerin bir kısmı tasavvufun giriftliği karşısında İslâm dinini yetersiz görmüş, bu ilim dalının Hristiyanlık Gnostisizmi, Budizm, Fars ve Hint gibi farklı din ve geleneklerden mülhem olduğunu iddia etmiştir. Kimi düşünürler ise tasavvuf ilminin menşeini Şiîlik çerçevesinde tartışmışlardır. Zira Ma‘rûf’un ailesinin farklı bir dine mensup olması ve kendisinin İmam Ali er-Rızâ elinden Müslüman olması onu bu tartışmaların merkezine sevk etmiştir. Çalışmanın amacı Ma‘rûf özelinde tasavvufun menşei hususunda serdedilen görüşlerin değerlendirilip erken ve klasik dönem sûfî literatürü ışığında tetkik edilmesidir. Çalışmanın kapsamı ise Ma‘rûf hakkında erken ve klasik dönem sûfî literatüründe nakledilen fragmanlar ve bazı İslâm âlimleri ve oryantalistlerin konu hakkındaki savları ile sınırlandırılmıştır.

Bu araştırmada özellikle Batılı bir manevi uygulama olan lectio divina'nın ana unsurlarından bahsedilmeye çalışılmıştır. Kutsal Kitap dışında okumaya çok fazla önem verilmeyen erken dönem Hıristiyan manastırcılığının ortaya çıktığı çöl keşişliğinden yerleşik manastır düzenine geçiş sürecinde birçok yeni uygulamalar ortaya çıkmıştır. Okuma alışkanlığı da yerleşik manastırlara geçildikten sonra manastırın vazgeçilmez unsurlarından biri haline gelmiştir. Bu terimin manastır literatürüne girmesi ise onu bir tür manastır disiplini olarak günlük manastır takvimine dahil eden Aziz Benedikt'e (MS 480-547) kadar uzanmaktadır. Manastırlarda uygulanan lectio uygulaması, bu okuma eyleminin içeriğinin ne olduğu, süresinin ne kadar olduğu ve nasıl tatbik edilmesi gerektiği gibi birtakım soruları da beraberinde getirmiştir. Bununla ilgili olarak, özellikle Aziz Benedikt'in de çağdaşı olan Cassiodorus'un manastır literatürüne yaptığı katkılar ve manastır okulu ideali önem arz etmektedir. Ayrıca çalışmada, lectio ile doğrudan ilişkili olması ve bilginin muhafazasının sağlanıp sonraki nesillere aktarılması açısından önemli bir yeri bulunan manastır kopyalama faaliyetleri hakkında da bilgi verilmiştir. Buradan hareketle, manastır kütüphanelerinde okunan Kutsal Kitap ve dini eserlerin dışında kalan pagan literatürüne dair, erken dönemden 12. yüzyıla kadar manastır önde gelenleri tarafından yapılan yorumlar incelenmeye çalışılmıştır. Lectio divina, Roma Katolik Kilisesi'ne bağlı olan manastırlar arasında popülerlik kazanmış ve 12. yüzyıla gelindiğinde II. Guigo tarafından bugün bilinen hali olan dört aşamalı okuma sürecine dönüşmüştür. Bu dört aşamalı sürecin detayları ise son bölümde verilmeye çalışılmış ve sonuç bölümünde yapılan değerlendirmeler ile araştırma sonlandırılmıştır.

In the nineteenth century, some rights that were granted to non-Muslims by the state along with agreements established with interstate alliances not only increased the visibility of non-Muslims in the Ottoman Empire in the social and political planes but also enabled the construction or the restoration of places of worships belonged to non-Muslims. A remarkable development in this period was the work carried out by the Catholics, especially under the auspices of the French. They built churches and opened monasteries and other educational institutions in various parts of the Black Sea and Anatolia. In this context, the Mater Dolorosa Church in Samsun stands out as an institution founded by the Catholic Capuchin priests. In addition to providing religious services to the Christian community in Samsun, a port city, in the context of both residential and commercial activities, the church continued its activities with its educational and administrative units. The church, which was actively used in the post-Ottoman period, has been a topic of discussion in debates on Muslim and Non-Muslim relations and missionary activities, especially since the late twentieth century. This study deals with the Mater Dolorosa Church as an example of the church and church-related structures built in the context of the Catholic tradition in the Ottoman Empire since the nineteenth century. Mater Dolorosa is the only Catholic Church in Samsun and its vicinity, built by the Capuchin Priests and still actively used today. In this study, the place of this church in the historical and cultural memory of the city, social events, and the transformations it has undergone are discussed, and the reflections of this structure on the city structuring since the Ottoman Empire are examined in the political and social planes. [ABSTRACT FROM AUTHOR]

The reform process in Christianity is a protest against the Catholic Church and is often seen in the context of freedom of thought in the religious sphere. However, it is ironic that some of the Protestant leaders who led the Reformation movements sometimes displayed attitudes that contradicted slogans such as "religious freedom" and "Sola Fide". For example, John Calvin (1509-1564) was the most vocal opponent of Michael Servetus's (1509-1553) views on Christianity, and Servetus was tried and burned alive in Geneva in 1553 for his activities against Calvin. This article specifically discusses the role of the Protestant leader John Calvin in Geneva in the case that led to the execution of Michael Servetus, who was known for his anti-Trinitarian views. It is crucial to see how a movement that emerged with its criticism against the Catholic Church approached different voices. In this respect, in this study first Servetus's understanding of Christianity was covered, and then how an impact John Calvin had on his trial was discussed. [ABSTRACT FROM AUTHOR]

Gaziantep is one of the oldest settlements of humanity, which has continually enriched the region throughout history. When we review this accumulated wealth, we come across traces of various religions and beliefs at every stage. Researches have also revealed that no society has ever existed without faith. In other words, belief is an integral part of human history. Gaziantep is located at the crossroads of routes connecting the South and the Mediterranean to the west, north and east as well as being traversed by the renowned Silk Road. That has made it a hub for diverse communities since prehistoric times and for various religions and beliefs to live in. The first civilizations flourished here. This diversity has increased gradually due to the social, cultural and political changes and transformations that the region has experienced throughout history. It has been maintaining this feature for a long time by incorporating the religion of Islam in the most important stage of its history. Thanks to the tolerant environment and tradition provided by Islam, it is still possible to encounter and observe traces of old religions and beliefs. In our study, we will briefly discuss the traces of religions and beliefs other than Islam. First, we will point out the ancient periods of Gaziantep. In this context, we will give examples from the Hittite era. We will evaluate the traces of the period on the basis of the district and the ruins there. Then, we will move to the fact that the Romans and Greeks left important traces in Gaziantep and its surroundings. In this context, we will indicate the importance of Dülük and Zeugma cities. Furthermore, we will delve into the traces of the cult of Mitra. Proceeding to later periods, we will discuss Judaism and Christianity, which are among the religions that have preserved their existence until recently in Gaziantep and its surroundings. We will also discuss the initial emergence and historical development of these religions in the region as well as their interactions with Muslims and how these relations continue. Finally, we will deal with the recent and current situations of the religions mentioned and their members, drawing conclusions based on our findings. In addition, Gaziantep is one of the important cities located on the main roads starting from Birecik to the Mediterranean coast, starting from Kahramanmaraş to Aleppo and starting from Diyarbakır to Iskenderun, and is also one of the prominent cities in the relations between Turkey and Syria. Therefore, we will try to express that Gaziantep and its surroundings have maintained their potential to be center of belief, culture and trade throughout history. We preferred the descriptive approach in order to present the topics covered in our research in an accurate and objective way. We scanned the sources of our study and then examined them with the evaluation method. In addition, we gave priority to the sources that deal with Gaziantep directly. In this context, we tried to select some examples related to the recent period, especially from the memories of the people of the region. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal 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 number of studies on the History of Religions conducted in Turkey has been increasing in recent years. Therefore, there is a need for studies that examine the progression of the History of Religions in Turkey numerically and thematically. Some studies on this subject have been conducted so far. This study aims to present numerical ratios, thematic data, and brief evaluations of postgraduate theses in the field of the History of Religions in Turkish universities. This study is limited to theses completed in 2021 due to the abundance and diversity of theses in the History of Religions from the past to the present. It was carried out using document analysis, one of the qualitative research methods used in the Social Sciences. The research data were obtained by scanning postgraduate theses on the Council of Higher Education (YÖK) National Thesis Center website. Fifty-seven theses met the relevant criteria, and the data set was created. The study presents these theses under thematic categories by listing their full details and Turkish-English short summaries. [ABSTRACT FROM AUTHOR]

Celtic Christianity significantly contributed to the medieval Christian mission in the Christianization of Britain and Ireland. The Celtic missionary monks, particularly in the sixth century, set out in groups, traveled across Europe, and carried out the most remarkable missionary movement. The Celtic missionaries employed preaching methods that included non-Christians and Christians they saw as corrupted. This study examines the introduction of Christianity to Britain and Western Europe, as well as the religious and political developments that occurred in these regions until the seventh century. It also discusses the concept of peregrinatio, which describes the journeys of Celtic missionaries to spread the message of Christ. It analyzes this movement through the three key figures of the Celtic missionary movement: St. Columba (520-597), St. Aidan (590-651), and St. Columbanus (543-615). Finally, it highlights the similarities and differences among the names mentioned above in carrying out their missionary activities, including the materials they used, the problems they encountered, and the methods they used to achieve the missionary objective. [ABSTRACT FROM AUTHOR]

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Bir dini geleneği anlamak için o dini geleneğe sahip olan topluluğun folklor, mitoloji, edebiyat, sanat gibi sosyo-kültürel birikiminin bilinmesi büyük önem arz etmektedir. Zira dindar insanın veya bir dini geleneğe sahip olan kişinin eylemlerini, karşılıklı ilişkilerini, inanç sistemlerini, dini cemiyet ve kurumlarını, ritüel ve adetlerini anlama ve yorumlama noktasında etnolojik veriler kullanılmaktadır. Bu veriler ışığında bilhassa topluma ayna tutan edebi eserler insanın bireysel, toplumsal, kültürel ve Yaratıcısı ile ilişkilerinin niteliğini ortaya koyarak bir anlamda kendi medeniyetlerinin insan anlayışı ve dünya görüşünü yansıtmaktadırlar. Bu çalışmada, Hay ve Robinson modelleri çerçevesinde ortaya konan doğu ve batı kültürlerinin insana, topluma ve sosyo-kültürel hayata bakışları değerlendirilerek, bu iki edebi metnin ardına saklı iki farklı dünyanın, alem görüşünün ve kültürünün tarihsel fenomenolojik mukayesesinin yapılması amaçlanmıştır.

Kitap tanıtımına geçmeden önce Ayusçuluk hakkında bazı temel bilgiler verilmesi gerekmektedir. Özetle, dördüncü yüzyıl Hz. İsa’nın ilahi ve beşeri tabiatına ilişkin muhtelif görüşlerin belirgin hale geldiği bir dönemdir. Henüz ikinci yüzyılın başlarından itibaren İsa cemaati içerisinde Hz. İsa’nın ilahi ve beşeri tabiatına yönelik farklı görüşler konuşulmaya başlanmıştı. Çeşitli yerel ve küçük sinodlarda veya konsillerde bu konular önde gelen piskoposlar tarafından tartışılmış ancak kısa süreli sükûnet sağlansa da nihaî bir mutabakata varılmamıştır. Bilhassa üçüncü yüzyıla kadar Yunan felsefesinden etkilenen Hıristiyan teolojinin içerisinde bu konu da nasibini almıştır. Özellikle üçüncü yüzyılda ateşli tartışmalar belirmeye başlamıştır. Ancak bu konu üzerine en önemli hadise dördüncü yüzyılda toplanan İznik Konsili’nde -ilk ekümenik konsil olarak kabul edilir- hararetle tartışılan Aryusçuluk olmuştur ve konsil sonunda Aryus’un görüşleri reddedilmiştir. Zira Aryus, Hz. İsa’nın beşer yönüne vurgu yapan öğretiler sunarken onun ilahi tabiatına ise gölge düşürüyordu. Söz gelimi bugünkü anlamda Ortodoks Hristiyanlığın nüvelerini Aryus’un düşüncelerinin oluşturduğunu ileri sürsek, kısmen doğru bir tespitte bulunmuş oluruz. Böylesine ciddi bir konuda ülkemiz akademiasında son çeyrek asırdır yapılan bazı çalışmaları1 hariç tutarsak literatürün bu konuda son derece kısır kaldığını görebiliriz. Oysa batı literatüründe Aryus ve görüşleri fazlaca önemsenmiş ve üzerine çok sayıda çalışma üretilmiştir. Dolayısıyla Robert C. Gregg ve Dennis E. Groh, Early Arianism – A View of Salvation, başlıklı kitap tabiri caizse bu konuda batı literatüründe üretilen çalışmalar arasında el kitabı olarak kullanılacak şekilde yoğun ilgi görmüştür.

Copyright of RUMELI: Journal of Islamic Studies is the property of Trakya University, 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.)

In the history of early Christianity pilgrimage, journeys began with the Byzantine emperor Constantine's declaration of Christianity as the official religion in 325 and sending his mother Helena to Jerusalem to visit the holy sites where Jesus was born, crucified and buried, and construct churches. With the spread of beliefs that Helena, who is considered the first pilgrim, found the parts of the true cross on which Jesus was crucified during her journey to Jerusalem, visit to Jerusalem and pilgrimages gained importance in the fourth century. In addition to Jerusalem, pilgrims visited places dedicated to saints who were martyred in the name of Christianity as holy places. The Anatolian lands, which are the meeting point of different civilizations and religions, contain many holy places for Christians, and Christian pilgrims reached Jerusalem via Anatolia by sea and land to visit the holy lands. In this study, it is aimed to reveal the roads in Central Anatolia in the Christian pilgrimage journey from Istanbul to Jerusalem. In this context, Helena and the routes used by the pilgrims whose journey after Helena and the places were examined and determined pilgrimage routes the important centers, routes in Central Anatolia are indicated with the map drawn. These routes used in the Central Anatolian region are on the Roman official/military road, the places where saints died and their relics were preserved and episcopal centers were other places that gained importance. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University 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.)

Copyright of Mevzu is the property of Ali Sever 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 subject of the article is to highlight how the idea of witchcraft in Christian Europe is depicted as a reflection innocence, by means of cinema, in the example of Netflix movies. The subject is limited to Netflix’s original productions of the series such as Cursed and Luna Nera and the movie Akelarre. These films are sufficient in terms of both understanding the subject and revealing Netflix’s point of view. The main purpose here is to reveal the meaning attributed to witchcraft in the Christian Europe and to reveal the transformation of this understanding into innocence through cinema. In the study, based on historical background, witchcraft in Europe and its relationship with Christianity are discussed. In the film analysis, it is aimed to develop an interpretation based on the comparison between what happened past in Europe and its fictional reflection in the cinema. During the witch hunt in Europe, the Church opposed witchcraft, because it was thought that witchcraft would harm the society, for this reason, the Church assumed an attitute with the instinct of protecting the public, causing devastating results and deaths. By revealing the innocence of the criminals, the cinema expresses this sin of the past that the Church could not change and activates the confession mechanism. Thus it wishes to make possible the confession and innocence of the Church today. Netflix, the broadcaster platform of the three productions selected as samples in the study, on the one hand, tried to reveal the innocence of people who were described as witches, and on the other hand, engaged in an act of confession for the Church. As a result of the messages to be given here, the Church tried to be acquitted together with the witches and it was aimed to strengthen the ties with the modern people (viewer) who tended to move away from religion. [ABSTRACT FROM AUTHOR]

For Christians, one of the prominent features of Jesus, besides being the Son of God, is his healing miracles. Reviving the dead, exorcising demons, healing lepers, the paralyzed, the deaf, and the blind are some of the healing miracles that Jesus showed. The miracle of healing has survived to the present day through the apostles and saints after Jesus. Although the Reformed Churches rejected the healing, it was brought back to the agenda by certain groups and names in the 18th and 19th centuries and even became an indispensable element for Pentecostal Churches and African Independent Churches. Especially today, healing stands out as a distinctive feature for many churches established in Africa. Besides the effect of the healing on the missionary activities and the emphasis on the theology of these churches established under the African Independent Churches, some of them were named as healing churches. In this article, after revealing the nature of healing in African Traditional Religions and Mainstream Christianity, the meaning and importance of healing in African Christianity and its unique structure different from other Christian groups are mentioned. [ABSTRACT FROM AUTHOR]

Christopher Dawson, a historian of religion and culture, who argues that religion is a very important factor in the rise and fall of civilizations and is committed to the ideology of the European Union, wrote his book The Making of Europe to reveal the great role Christianity played in the formation of the West. In this work, he discussed the influence of Greek and Roman cultures in the formation of European culture, the influence of Islam and the influence of Barbarian invasions while dealing with the period when the elements forming the West developed. Dawson, who drew attention to the influence of Christianity -that is, the Catholic Church-in the formation and unity of Europe, argued that this European union which started to disintegrate could only be kept together by returning to the Western culture and the moral values that formed Europe. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) 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.)