Suchergebnisse

Science and Christian hope -- Science and mystery -- Science and revelation -- What's going on in the universe? -- Teilhard de Chardin and the promise of nature -- Evolution and divine providence -- Cosmology and creation -- Life and the spirit -- Science, death, and Resurrection -- Scientific truth and Christian faith

Blessed Anastácia: Women, Race, and Popular Christianity in Brazil. John Burdick. New York: Routledge. 1998. 246 pp.

This book examines the relationships between religious institutions and heritage making. It argues that the relationships between the two are not as clear cut as some might think. In fact, the authors show that religious activity has always combined the religious habitus of caring for the past with conscious practices of heritage-making. This is termed the religious heritage complex. Case studies explore Christian, Afro-Brazilian, Muslim and Buddhist traditions located in Europe, the Americas, Africa and Asia. By investigating the longstanding and tightly-enmeshed connections that weave together religion and cultural heritage, the religious heritage complex allows us to think through the ambiguity of religious heritage, rather than taking for granted the distinctiveness of religion and heritage practices. The book considers the ways patrimony, religion and identity interact in different contexts worldwide and how religious objects and sites function as identity. It focuses on heritage-making as a religious and material activity for the groups in charge of a religious inheritance, and considers heritage activities as a form of spiritual renewal and transmission

In Calvin's Political Theology and the Public Engagement of the Church, Matthew J. Tuininga explores a little appreciated dimension of John Calvin's political thought, his two kingdoms theology, as a model for constructive Christian participation in liberal society. Widely misunderstood as a proto-political culture warrior, due in part to his often misinterpreted role in controversies over predestination and the heretic Servetus, Calvin articulated a thoughtful approach to public life rooted in his understanding of the gospel and its teaching concerning the kingdom of God. He staked his ministry in Geneva on his commitment to keeping the church distinct from the state, abandoning simplistic approaches that placed one above the other, while rejecting the temptations of sectarianism or separatism. This revealing analysis of Calvin's vision offers timely guidance for Christians seeking a mode of faithful, respectful public engagement in democratic, pluralistic communities today. --

Intro -- Table of contents -- Foreword -- Preface -- Part One: Anti-Judaism and Anti-Semitism: Are There Differences Through History? -- Jew-hatred: Greco-Roman Times to the Spanish Exile -- Jew-hatred: The French Revolution to the Nazis -- Part Two: The Problem of Anti-Semitism: Theoretical versus Practical Solutions -- Christianity: A Guest in the House of Israel? -- Jews Be Damned: Is Christology Inherently Anti-Semitic? -- Eradicating Anti-Judaism from The Book of Common Prayer -- Part Three: Fateful Connections: Anti-Semitism and the Holocaust -- The Nazi Vision of Utopia -- Explaining the Unexplainable -- Part Four: Judaism, Christianity, and the Holocaust: Theological Responses to Evil -- Jewish Responses to the Holocaust: There is No Law and There is No Judge? -- The Churches and Hitler: Was There Church Resistance to Nazi Anti-Jewish Policy? -- The Question for Christians after the Holocaust: Was the Cross Triumphant Over Sin and Death? -- Betrayal of Spirit -- Selected Bibliography -- Index.

Abstract
Through a close reading and analysis of the narrative and visual language used in Nolan's Batman trilogy, this article deconstructs the subtextual narrative of Christopher Nolan's Batman trilogy, teasing out the themes of Christianity, psychopathology and capitalism. Furthermore, by investigating theories of capitalism, Christianity and psychopathology, this article elucidates the manner in which these seemingly mutually exclusive ideologies are reconciled in a post-9/11 contemporary culture. By perpetuating to the grand narrative of 'Terrorism', The Dark Knight Rises (Nolan, 2012), as a mode of popular cultural production, promotes a fear of difference and of social transgression. The Dark Knight Rises situates the corporation as angelic and the citizen as demon/terrorist and promotes this rhetoric to ensure our dependency on a capitalist system.

In Violence and Belief in Late Antiquity, Thomas Sizgorich seeks to understand why and how violent expressions of religious devotion became central to the self-understandings of both Christian and Muslim communities between the fourth and ninth centuries. Sizgorich argues that the cultivation of violent martyrdom as a path to holiness was in no way particular to Islam; rather, it emerged from a matrix put into place by the Christians of late antiquity. Paying close attention to the role of memory and narrative in the formation of individual and communal selves, Sizgorich identifies a common pool of late ancient narrative forms upon which both Christian and Muslim communities drew. In the process of recollecting the past, Sizgorich explains, Christian and Muslim communities alike elaborated iterations of Christianity or Islam that demanded of each believer a willingness to endure or inflict violence on God's behalf and thereby created militant local pieties that claimed to represent the one "real" Christianity or the only "pure" form of Islam. These militant communities used a shared system of signs, symbols, and stories, stories in which the faithful manifested their purity in conflict with the imperial powers of the world

White evangelicals have struggled to understand or enter into modern conversations on race and racism, because their inherited and imagined world has not prepared them for this moment. American Southerners, in particular, carry additional obstacles to such conversations, because their regional identity is woven together with the values and histories of white evangelicalism. In Know Your Place, Justin Phillips examines the three community loyalties (white, southern, and evangelical) that shaped his racial imagination. Phillips examines how each community creates blind spots that overlap with the others, insulating the individual from alternative narratives, making it difficult to conceive of a world different than the dominant white evangelical world of the South. When their world is challenged or rejected outright, it can feel like nothing short of the end of the world. Blending together personal experiences with ethics and pastoral sensibilities, Phillips traces for white, southern evangelicals a line running from the past through the present, to help his beloved communities see how their loyalties--their stories, histories, and beliefs--have harmed their neighbors. In order to truly love, repair, and reconcile brokenness, you first have to know your place

The End of Empathy develops a theoretical framework to explain both the rise of white Protestant social concern in the latter part of the 19th century and its sudden demise at the end of the 20th. The theory proceeds from the premise that religious conviction by itself is rarely sufficient to motivate empathetic political behaviour. When believers do act empathetically - for example, by championing reforms that transfer resources or political influence to less privileged groups within society - it is typically because strong religious institutions have compelled them to do so. However, the churches that flourished in the age of personal autonomy were those that preached against attempts by government to promote a more equitable distribution of wealth and political authority.