Suchergebnisse

"Nazi Religion was "Positive Christianity"-a term coined by Hitler, who deemed traditional Christianity to be "negative Christianity," which he wanted to eradicate. This book describes when and where this religious component was embraced; how it was received and critiqued by the most prominent theologians of the 1930s; and how, in France, the Catholic and Protestant churches (as well as independent priests) worked to fight Nazism during World War II"--

Vico's legal milieu -- Vico's universal law: religion, rhetoric and the Roman paradigm -- Natural law in the first new science -- Natural law land the revised new science -- Reprise : the senses of the sensus communis -- The Aristotelian-Thomist tradition -- Vico's place in the natural law tradition -- Conclusion : natural law in the barbarism of reflection.

Since 11 September 2001, the religious dimension of conflict has been the focus of increasing attention. In The Clash of Civilizations, Huntington has identified the West in religious—cultural terms, as Christian with a dominant democratic culture emphasizing tolerance, moderation and consensus. The persistence of conflict in Northern Ireland among `White' Protestant and Catholic Christians undermines this simplistic argument and demands a more subtle understanding of the role of religion and fundamentalism in contemporary conflict. Modernization theory — which is echoed among some theorists of globalization — had predicted the declining importance of religion as the world became industrialized and increasingly interconnected. This is echoed by those who argue that the Northern Ireland conflict is `ethno-national' and dismiss the role of religion. On the other hand, others have claimed that the conflict is religious and stress the role of Protestant fundamentalism. This article draws on new evidence from Northern Ireland of the complex and subtle ways in which religion impacts on the conflict there, incorporating insights about the pragmatism of fundamentalist Protestants and how religious actors are contributing to conflict transformation. This analysis leads to three broader conclusions about understanding conflicts with religious dimensions. First, the complexity of religion must be understood, and this includes a willingness to recognize the adaptability of fundamentalisms to particular contexts. Second, engaging with fundamentalists and taking their grievances seriously opens up possibilities for conflict transformation. Third, governments and religious actors within civil society can play complementary roles in constructing alternative (religious) ideologies and structures as part of a process of transformation. In a world in which the impact of religion is persistent, engaging with the religious dimension is a vital part of a broader-based strategy for dealing with conflict.

Die Verfasser verorten Religion in einem strukturell-funktionalen Politikmodell. Sie stellen im Folgenden Studien zu Religion und religiösen Akteuren als Teil pluralistisch organisierter Interessenvertretung, als Einflussfaktoren auf Parteien und Parteiensystem, als Erklärung von Wahlverhalten und Wahlergebnissen sowie als Bestandteil der Machtverteilung und Machtausübung in Parlamenten und Regierungen vor. Darüber hinaus wird Religion als Gegenstand oder Teil staatlichen und administrativen Handelns im Zuge der neuerdings wieder verstärkt zu registrierenden aktiven Religionspolitik europäischer Staaten, der Sozialpolitik, der Lebensschutz- und Biopolitik oder der Entwicklungspolitik vorgestellt. Schließlich wird auf die Bedeutung von Religion für die zivilgesellschaftlichen Grundlagen des politischen Systems aufmerksam gemacht. Alle wesentlichen Dimensionen von Politik im Sinne von politischen Institutionen, Strukturen und deren gesellschaftlichen Grundlagen, politischen Interessen und Entscheidungen und Politikfeldern und -inhalten werden angesprochen. (ICE2)

This article presents the findings of a cross-sectional study of 131 Israeli Jewish and Arab social workers that aimed to predict the probability that social workers would integrate clients' religion and spirituality in practice. The study is the first of its kind in Israel. Findings showed that social workers have favourable attitudes and high levels of self-efficacy. However, study participants reported low feasibility and even lower levels of engagement of clients' religious and spiritual beliefs in practice. One variable, age, emerged as a significant predictor of such integration. Integration of religion and spirituality in practice remains the professional's personal choice.

The most violent American and European antisemites in the 21st century, including not only Jihadists but also white (and black) supremacist terrorist, made some reference to religion in their hatred of Jews. This is surprising. Religious antisemitism is often seen as a relic of the past. It is more associated with pre-modern societies where the role of religion was central to the social and political order. However, at the end of the 19th century, animosity against Judaism gave way to nationalistic and racist motives. People such as Wilhelm Marr called themselves antisemites to distinguish themselves from those who despised Jews for religious reasons. Since then, antisemitism has gone through many mutations. However, today, it is not only the actions of extremely violent antisemites who might be an indication that religious antisemitism has come back in new forms. Some churches have been accused of disseminating antisemitic arguments related to ideas of replacement theology in modernized forms and applied to the Jewish State. Others, from the populist nationalist right, seem to use Christianity as an identity marker and thus exclude Jews (and Muslims) from the nation. Do religious motifs play a significant role in the resurgence of antisemitism in the 21st century?

This introduction to religion and the science of origins focuses on Christianity and modern Western sciences of origins with chapters on evolution in Islam and Judaism. The issues discussed are the origin of science, human origins, the origin of the cosmos, the nature of humanity, the origin of religious belief and ethic

Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- List of Contributors -- Introduction -- Religion, Reproduction and Violence against Women -- Removing the Sexual Cobweb: To 'Know' in a Text of Terror -- The Violence of Gender: Christian Marriage as Test Case -- Lunch-time Crucifixions: Theological Reflections on Economic Violence and Redemption -- Symbolizing Our Desires -- The Hidden Wars: Violence against Women and Just War Theory -- Jewish Women in Search of God and Humanity in Times of Atrocity

Der französische Philosoph und Islamkundler Roger Arnaldez legt in diesem Essay den geistlichen Weg des persischen Sufis al-Hallag (857-922) dar, des vielleicht bedeutendsten Vertreters der frühen islamischen Mystik. Der von einem spirituellen Zugang zum Islam geprägte Text zeigt, wie dem Mystiker das Kreuz in einer Art prophetischer Vorschau des eigenen Todes zum Symbol der restlosen und gelassenen Annahme extremen Leidens wird. Zugleich bleibt al-Hallag für Arnaldez ganz dem Islam verbunden: Prägnant arbeitet Arnaldez deshalb die Unterschiede zwischen dem koranischen ʿĪsā ibn Maryam und dem historischen Jesus der Evangelien heraus