Suchergebnisse

"Protest and Religion: An Overview" published on by Oxford University Press.

"Terrorism and Religion: Boko Haram" published on by Oxford University Press.

El propósito de este trabajo es sentar las bases de un estudio más amplio y profundo sobre la teoría de las relaciones entre la Iglesia y el Estado en la filosofía y espíritu de la Iglesia que organizara la reina Isabel I, a través de la pluma de Richard Hooker (1554-1600). Durante el siglo XVI el Renacimiento llegó a su punto más alto y la Reforma Protestante se asentó, fue el período de la ruptura de la Christianitas, la secularización de la política y el crecimiento de los Estados nacionales. Los católicos romanos consideraban que la ley natural era reconocida por el poder de la razón que, al menos en teoría, bastaba para fundar las leyes de la comunidad política, empero, en lo relativo a las leyes de la política eclesiástica esta descansaba enteramente en la autoridad del Santo Padre guiado por el Espíritu Santo. Los puritanos, por otro lado, afirmaban que el poder de la razón era insuficiente y poco confiable a causa del pecado original, por lo que la fuente de toda ley, para la comunidad civil o la eclesiástica, era la Sagrada Escritura, que contaría con la claridad suficiente como para ser entendida por cualquier ser humano. Entre ambas doctrinas fundó Hooker la "vía media". Hooker no trató de escribir un compendio teológico. Por evidencia y también por razonamiento discursivo lógico demuestra que las leyes vinculadas a la política tanto civil como eclesiástica, según él, son un producto de la razón. Por ello, la Iglesia es gobernada por la política eclesiástica subordinada al Estado. En realidad, según Hooker, en Inglaterra la Iglesia era parte integrante del Estado. La obra de Hooker es esencial para entender los asuntos eclesiásticos en un sentido práctico y político y también es un documento imprescindible para entender adecuadamente tanto la teología como la filosofía de ese período. El está en el centro de la tradición del humanismo cristiano y esto significa, ni más ni menos, que Hooker es un personaje indispensable también en lo referido a la literatura isabelina. ; The purpose of this work is to set the foundations of a deeper and further research on the theory of the Church-State relationship in the light of Queen Elizabeth I´s Church through Richard Hooker´s writings (1554-1600). During the XVI century, Renaissance reached its peak and the Protestant Reform settled down, it was the period of the Christianitas break, the secularization of politics and the growth of National States. Roman Catholics considered that Natural Law came from the power of reason, which, at least in theory, was enough to set the foundations of the laws of the political community. However, as for the laws of ecclesiastical politics, this rested entirely in the authority of the Holy Father guided by the Holy Spirit. Puritans, on the other hand, said that the power of reason was not enough and could not be trusted due to of the original sin. Thus the source of any law, for the civil or ecclesiastical community, was the Holy Scripture clear enough for any man to understand. Hooker founded "via media" between both doctrines. Hooker did not try to write a theological compendium. Though evidence and logical discursive reasoning he shows that the laws, both civil and ecclesiastical, came directly from reason. That is why the Church is governed by an ecclesiastical politics under the State's subordination. Actually, according to Hooker, in England the Church was a part of the State. Hooker´s work is essential in order to understand church aff airs in a practical and political sense and also is a fundamental document to a proper comprehension of both the theology and the philosophy of the period. He centrally stands in the tradition of christian humanism, and this means that he is an indispensable fi gure in relation to the Elizabethans literature. ; Fil: Brandi de Portorrico, Sandra. Universidad Católica Argentina

Combining theoretical and empirical research, these 12 essays examine the role of religion and its prospects in Europe. On the one hand, the volume discusses growing Islamic presence in Europe as a reminder of enduring religious pluralism, not least in view of the high prominence given to Islamic experience in arguments against over-generalised notions of secularisation. On the other hand, it explores the question of Christian motivated extremism and religious nationalism. Against this background, the contributors discuss the role of religion in other countries throughout the worldincluding China, Japan, Russia and the MENA region. Debates on religion and politics have, to a high degree, focused on contrasts between Europe and other parts of the world; the long-established assumption that modern societies are on a secularising path seemed have a stronger claim to validity in Europe than elsewhere. This book shows that, if European modernity does represent an exit from religion, this historical process and its implications are still very imperfectly understood.

An exploration of religion & politics in Central Asia notes that neither Islam nor liberal democracy has filled the ideological vacuum left by the collapse of communism. Instead, the rapid growth of Islam has been accompanied by the formation of political systems described as "secular authoritarianisms." It is argued that the Taliban's seizure of power in Afghanistan had a significant impact on the political dynamics in Central Asia. The threat of Islamic extremism has led to a strengthening of authoritarian tendencies & a lessening of democratic freedoms. The seriousness of the threat is evaluated in relation to each state's historical experiences, internal conditions, regional rivalries/disputes, & international interests. It is concluded that the legacy of the Russo-Afghan conflict has hindered post-independence nation-building; the intensification of regional rivalries has worsened internal development while created an unpredictable external environment; Islam's cultural/political growth has stifled democratic trends; radicalization has increased authoritarianism; & the pursuit of their own interests on the part of international forces has enhanced the growth of Islamic radicalism. J. Lindroth