This article is an attempt to analyse how monastic communities are presented in the latest Russian cinematography. It is an issue that has not been well researched so far, because scholars tend to focus primarily on broadly understood religious films. Considering the achievements of the last 25 years, two selected films were analysed in terms of the aforementioned themes, both at the level of visual and verbal representations, as well as at the level of interpretation. In addition, the attitude of the Russian Orthodox Church to individual visions of the artists was taken into account. The research results indicate that one can identify the most popular motifs in films about monastic life. Moreover, the monastery itself most often becomes a place of refuge and at the same time a place of transformation for the heroes. In recent years, the Russian Orthodox Church has had a significant impact on artists’ visions.
Bu çalışma, İslâm düşünce geleneğinde önemli bir yere sahip olan reddiye literatürü çerçevesinde, Hıristiyanlık eleştirilerini “tahrif” ve “tebşîrat” kavramları üzerinden değerlendirmekte ve bu bağlamda Abdullah b. Abdullah et-Tercüman’ın (ö. 832/1429) katkılarını incelemektedir. Katolik bir rahipken İslâm’ı kabul eden ve Anselmo Turmeda adıyla bilinen Tercüman, Tuḥfetü’l-erîb fi’r-red ʿalâ ehli’ṣ-ṣalîb adlı eseriyle Hıristiyanlık eleştirisini hem bilgi hem yöntem açısından farklı bir düzleme taşımıştır. Reddiye geleneği, İslâm dünyasında Hıristiyanlık ve Yahudilik gibi dinlerin teolojik öğretilerine karşı geliştirilen eleştirileri içermektedir. Bu geleneğin temel kavramlarından biri olan “tahrif”, ilahî kitapların zamanla insanlar eliyle değiştirildiğini ve orijinal mesajdan saptığını ifade eder. “Tebşîrat” ise, Hz. Muhammed’in peygamberliğinin önceki kutsal metinlerde müjdelendiği inancına dayanır. Tercüman’ın çalışması, bu iki kavram etrafında şekillenmiş olup hem teolojik hem de metinsel açıdan özgün katkılar sunar. Üç ana bölümden oluşan eserin üçüncü ve en geniş kapsamlı bölümü Hıristiyan inançlarının eleştirisine ayrılır. Bu bölümde, dört İncil arasındaki metinsel çelişkiler, Hıristiyan mezheplerinin görüş ayrılıkları ve Pavlus’un Hıristiyanlık üzerindeki etkisi gibi konular detaylandırılır. Tercüman, mevcut dört İncil’in yazarlarının Hz. İsa ile doğrudan bağlantılarının bulunmadığını ve metinlerin birbirinden farklı ifadeler içermesinin, kutsal kitapların tahrif edildiğine delil olduğunu öne sürer. Yazar, Hıristiyanların Hz. İsa’ya tanrılık vasfı atfetmelerini, İncil metinlerindeki bazı ifadelerle çürütmeye çalışır. Ona göre Hz. İsa’nın bir insan ve peygamber olduğu yönündeki deliller bizzat İncil’in içinde bulunmaktadır. Tercüman ayrıca, Pavlus’un Hıristiyanlık inancına getirdiği felsefi etkilerle dini özünden uzaklaştırdığını ve hakikatin üzerinin bu sayede örtüldüğünü belirtir. Bu noktada, Tercüman’ın kullandığı delillerin çoğunlukla Hıristiyan kutsal metinlerinden seçilmiş olması dikkat çeker; bu yaklaşım onu klasik reddiye yazarlarından ayıran önemli bir özelliktir. Tebşîrat kısmında ise Hz. Muhammed’in peygamberliğinin Tevrat, Zebur ve İncil’de yer aldığı iddialarına odaklanılır. Tercüman, özellikle “Paraklit” kavramının Hz. Muhammed’i ifade ettiğini, “Farân dağlarından doğdu.” gibi ifadelerin Mekke ve Hicaz bölgesine işaret ettiğini savunur. Bu yorumlarıyla Tercüman, Hz. Muhammed’in peygamberliğinin önceki ilahî kitaplarda açık ya da örtük biçimde yer aldığını ifade eder. Özellikle Yeşaya ve Mika gibi metinlerdeki sembolik anlatımların İslâm peygamberiyle ilişkili olduğunu öne sürer. Tercüman’ın bu yorumları, kelâm geleneğindeki “beşâirü’n-nübüvve” anlayışıyla paralellik göstermekte ve nübüvvetin ispatı açısından önemli bir yöntem olarak değerlendirilmektedir. Bu bağlamda, Tercüman yalnızca teolojik bir savunma yapmamakta; aynı zamanda metin merkezli tarihsel bir analiz ortaya koymaktadır. Sonuç olarak Tercüman’ın reddiye anlayışı, klasik İslâm reddiye geleneğine özgün bir katkı sunmaktadır. Naklî delillere dayanarak yaptığı eleştiriler, onu aklî delillere ağırlık veren önceki yazarların ötesine taşımakta, Hıristiyan metinlerinin iç tutarsızlıklarını vurgulayarak İslâm’ın tevhîd anlayışını savunmaktadır. Bu yönüyle Tuḥfetü’l-erîb sadece bir teolojik metin değil aynı zamanda tarihsel, metinsel ve polemiksel bir inceleme niteliğini haizdir. Klasik ve çağdaş kaynaklara dayanarak hazırlanan çalışmada, öncelikle reddiye geleneğinde tahrif ve tebşîrat konusu incelenmiş ardından Tercüman’ın konumu tespit edilmiştir. Bu tespitten sonra onun eserini hem içerik hem yöntem açısından analiz etmek amaç ve hedef olarak belirlenmiştir. Tercüman’ın yaklaşımı, hem İslâm-Hıristiyan ilişkileri bağlamında hem de teolojik tartışmaların dönüşümü açısından önemli bir kaynak olmaya devam etmektedir.
In J.M. Coetzee’s Disgrace, the postsecular emerges as a critical framework to understand the characters’ search for home amidst the remnants of South Africa’s colonial legacy. This essay proposes an exploration of how the novel’s engagement with the postsecular scriptures and moments offers a nuanced perspective on the religious impulse within the literary form. I focus on the protagonist, Lurie, whose journey from a sexual scandal to a commitment to animal welfare symbolizes a broader quest for redemption and atonement. Contrasting Lurie’s postsecular odyssey is his daughter Lucy’s steadfast attachment to her farm, which becomes a battleground for historical racial tensions. Through a mythological critical approach, we interpret Lucy’s experience as a contemporary iteration of the scapegoat, embodying the sacrificial role in a society seeking reconciliation and healing. Our analysis extends to the novel’s esthetic and ethical dimensions, examining how Coetzee’s narrative challenges and reframes traditional religious narratives. By situating our discussion within the fields of the sciences of religions, theology, and mythology, I contribute to the understanding of literature as a vital medium for engaging with religious and theological themes. The essay concludes with a reflection on the implications of Coetzee’s postsecular discourse for the individual’s search for home and belonging in a post-apartheid context.
Mahatva Yoga Adi Pradana, Darsono Wisadirana, Muhammad Lukman Hakim
et al.
Spiritual tourism prioritising religious aspects, is one of East Java’s oldest forms of tourism, especially in Malang district. This form of tourism has long developed since combining Islamic and Javanese values. The concept emerged along with the Indonesian halal tourism brand. As a form of contribution to the development of religious tourism, this study seeks to show the existence of traditional relations in aspects of Islamic pilgrimage as a form of tourist behaviour which involves visiting historical tourism in tourist villages. This research uses a qualitative methods with a case study which includes interviews and participatory observation that aims to understand the aspects of pilgrimage in depth. The findings show that tourists visiting spiritual objects of high importance are not unlike Muslims in their behaviour when visiting Mecca - performing tawaf, drinking holy water, giving alms and eating together. However, this is something that attracts tourists to visit. Planning and development are still needed, especially in the flow of rituals that are carried out so as not to eliminate the purpose of developing halal tourism in Indonesia.
Philosophy. Psychology. Religion, Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Defining successful aging continues to be a challenge, given the more recent transition from a bioscientific definition to a more comprehensive and holistic perspective. The holistic perspective may include more subjective aspects of aging. Research has shown that certain factors, such as lifestyle practices of spirituality, religious practice, meditation, communal support, and purposeful living, may be as influential as genetic factors in helping aging adults diminish age-related limitations. Spirituality and religiosity as lifestyle practice resources may assist older adults to mitigate the circumstances of chronic disease and positively impact aging, life quality, and well-being. Religious and/or spiritual communities, such as Women Religious and other clergy and monks, may provide insight into specific practices that promote social exchanges, life meaning, meditative practice, daily prayer, belief in the divine, communal living, and homogeneity of lifestyle that ultimately promote successful aging and resiliency into older age. Research has shown that lifestyle factors may mitigate diseases such as Alzheimer’s and other forms of dementia in older age. The population of older adults has grown consistently on a global level since the turn of the century. This article review seeks to examine aging and emphasize, through research, which lifestyle practices and communities may impact the experience of aging in a more beneficial manner.
Much scholarly attention has been paid to <i>The Visitation</i> group housed at The Metropolitan Museum of Art. The sculpture, dated between 1310 and 1320 and attributed to Master Heinrich of Constance, comes from the Dominican convent of St. Katherinental, in present-day Switzerland, and is notable for its two rock crystal cabochons embedded in the wombs of the Virgin Mary and Elizabeth. In this paper, I support and substantiate the original inclusion of the two stones in the artwork, arguing that it was conceived in close connection with the mystical doctrine on inner vision and the Eternal Birth of God within the soul, as theorized by the Dominican theologian Meister Eckhart (1260–1328). Considering the role of vision in medieval spirituality, the rock crystals, as symbols of purity and divine illumination, functioned as pivotal tools in the mystical experience of Katherinental nuns, fostering their profound spiritual connection with the divine. This article provides a fresh and in-depth analysis of the iconological essence of <i>The Visitation</i> in the Met, incorporating notions established in the field of sensory studies together with methods developed in visual and material culture studies.
يهدف البحث إلى توضيح أهمية تعليم القرآن الكريم وخاصّة للناشئة وبيان فوائده، وعرض منهج تعليم القرآن الكريم للناشئة، وبيان خطورة إهمال تعليمهم مع إيجاد الحلول لتدارك ذلك، وتكمن إشكالية هذا البحث في تبني بعض الأفراد والجهات للتعليم العشوائي وغير المنظم، فجاءت الدراسة لبيان وسائل وطرق تعليم القرآن الكريم لهم، بعنوان:" تعليم القرآن الكريم للناشئة أهميته ومنهجيته"، وتبرز أهمية البحث في ضرورة تعليم القرآن الكريم منذ الصغر وفق منهجية سليمة، واتبعت الدراسة المنهج الاستقرائي الوصفي التحليلي ، وخلصت الدّراسة إلى نتائج من أهمها؛ أن تعليم الناشئة للقرآن الكريم أمر يُعدّ من العبادات الضرورية، وأن منهجية تعليم القرآن للناشئة تقوم على التدرج، والتكرار والمذاكرة والمدارسة، و تفريـــغ الذهــن، وأن التساهل في تعليم الناشئة للقرآن الكريم، من خلال الإهمال أو التعليم غير المنهجي، أمر يؤدي إلى إفساد المجتمع، وأن مسؤولية تعليم الناشئة شاملة تقع على الأسرة والمدرسة والمجتمع.
The present study assessed the frequency and nature of parent–child communication about death and identified predictors of such communication. The sample comprised 24 families who had recently lost a family member. Parents completed survey measures of global parenting dimensions (warmth/acceptance, psychological control, behavioral control), parental coping (religious and secular coping), parental religiosity, and parent–child communication about death. Almost 80% of parent–child dyads discussed death at least once a week, and children initiated approximately half of these conversations. Parental warmth/acceptance was positively associated with the frequency of parent–child communication about death, whereas psychological control, negative religious coping, private religious practices, and religious focus were negatively associated with the frequency of parent–child communication about death. Results from hierarchical linear regression analyses suggest that even when controlling for parental warmth/acceptance and psychological control, parents’ private religious practices and religious focus negatively predicted the frequency of parent–child communication about death.
A Cultural History of Plants in Antiquity covers the period from 10,000 BCE to 500 CE. The period witnessed the transition from hunter-gatherer subsistence to the practice of agriculture in Mesopotamia and elsewhere, and culminated in the fall of the Roman Empire, the end of the Han Dynasty in China, the rise of Byzantium, and the first flowering of Mayan civilization. Human uses for and understanding of plants drove cultural evolution and were inextricably bound to all aspects of cultural practice. The growth of botanical knowledge was fundamental to the development of agriculture, technology, medicine, and science, as well as to the birth of cities, the rise of religions and mythologies, and the creation of works of literature and art. The 6 volume set of the Cultural History of Plants presents the first comprehensive history of the uses and meanings of plants from prehistory to today. The themes covered in each volume are plants as staple foods; plants as luxury foods; trade and exploration; plant technology and science; plants and medicine; plants in culture; plants as natural ornaments; the representation of plants.
In Isis in a Global Empire, Lindsey Mazurek explores the growing popularity of Egyptian gods and its impact on Greek identity in the Roman Empire. Bringing together archaeological, art historical, and textual evidence, she demonstrates how the diverse devotees of gods such as Isis and Sarapis considered Greek ethnicity in ways that differed significantly from those of the Greek male elites whose opinions have long shaped our understanding of Roman Greece. These ideas were expressed in various ways - sculptures of Egyptian deities rendered in a Greek style, hymns to Isis that grounded her in Greek geography and mythology, funerary portraits that depicted devotees dressed as Isis, and sanctuaries that used natural and artistic features to evoke stereotypes of the Nile. Mazurek's volume offers a fresh, material history of ancient globalization, one that highlights the role that religion played in the self-identification of provincial Romans and their place in the Mediterranean world.
The paradigms of rationalism, empiricism and positivism as the basis for the development of Western science adopted by the Islamic world have led to the emergence of a dichotomy and dualism that puts science and religion a vis a. The implication is that science becomes value-less, wild, secular and sometimes destructive. Science and religion are two independent entities, do not interfere with each other and are in different zones, even their relationship is sometimes colored by conflict that negates each other. To find a solution to this situation, ideas and concepts for the integration of science and religion, such as de-westernization and Islamization of knowledge, emerged from Islamic thinkers as an effort to build a more harmonious, conducive, and constructive relationship between science and religion. However, this idea received resistance from Fazlurrahman because according to him science is objective so that Islamization or dewesternization is not needed, but rather integration or unity of science. This research is a library research. Sources of data were obtained through various written works, both in the form of books and journals, to find out how relevant Fazlurrahman's thoughts are in the context of developing unity of science in the Islamic world. The results of this study offer the concept of returning knowledge to its natural state by placing Allah as the main source of knowledge in the context of the ontological dimension; making the universe (kauniyyah verse) and sacred texts of the holy book (qauliyyah verse) a source of knowledge in the context of the epistemological dimension; in its application and implementation, science must have a moral responsibility to humanistic values in the context of the axiological dimension.
This paper presents a justification for a Christian theodicy. It starts by critiquing William H. Gass’s depiction of Christianity as superstitious, ignorant, and evil. It shows that his view is based on a caricature (that is, God as a quasi-gnostic Demiurge) of the Christian understanding of God and evil and totally ignores and misses the contributions of (what I call) the Classical View of theodicy within the Christian intellectual tradition (that is, from Origen to Karl Barth). I also evaluate the underlying nihilism of Gass’s writings as self-refuting and furthermore argue that a Christian theodicy overcomes this nihilism and encourages a “vocation of the good”.
سابقه و هدف: فرهنگ معنوی که دربردارندۀ ارزشها و هنجارهای اخلاقی است، همراه با مسئولیت کارکنان درمان نقش مؤثري در بهبود و بازگشت سلامتی بیماران دارد. هدف از پژوهش حاضر تأثیر فرهنگ معنوی بر مسئولیت اجتماعی با نقش میانجی سرمایۀ اجتماعی در بیمارستانهای دولتی شهر تهران بود.
روش کار: این پژوهش بر حسب هدف کاربردی و از نظر روش گردآوری دادهها توصیفی-پیمایشی است. جامعۀ آماری تمامی کارکنان بیمارستانهای وابسته به دانشگاه علوم پزشکی تهران بود که با استفاده از فرمول کوکران 384 نفر نمونۀ دردسترس انتخاب شدند. بهمنظور گردآوری اطلاعات از پرسشنامههای استاندارد مسئولیت اجتماعی کارول، سرمایۀ اجتماعی سازمانی ناهاپیت و گوشال و پرسشنامۀ محققساختۀ فرهنگ معنوی استفاده شد. برای سنجش پایایی و روایی پرسشنامهها از روش آلفای کرونباخ و روايي محتوا از طریق روش دلفی استفاده شد که برای این منظور پرسشنامهها به تأیید متخصصان مربوط به آن رسید. تجزیه و تحلیل اطلاعات بهدستآمده در دو بخش توصیفی و استنباطی (آزمون کولموگروف-اسمیرنف، آزمون همبستگی پیرسون و آزمون رگرسیون چندگانه) انجام شد. در این پژوهش همۀ موارد اخلاقی رعایت شده است و مؤلفان مقاله تضاد منافعی گزارش نکردهاند.
یافتهها: بر اساس نتایج تحلیل عاملی، بارهای عاملی عوامل تشکیلدهنده بزرگتر از 4/0 و اعداد معنیداری آنها بزرگتر از 96/1 بود که تأیید میشود. میزان میانگین واریانس استخراجشده نیز باید بزرگتر از 4/0 باشد که با توجه به نتایج بهدستآمده همگی بالای 4/0 و نشاندهندۀ معنیداری بود. با توجه به آمارههای T بهدستآمده، هر سه فرضیۀ پژوهش در مقدار P 99 درصد پذیرفته شد.
نتیجهگیری: یافتههای پژوهش نشان داد كه فرهنگ معنوی با مسئولیت اجتماعی با نقش میانجیگری سرمایۀ اجتماعی رابطۀ مثبت، معنيدار و مستقیم داشت. فرهنگ معنوی موجب میشود که مسئولیتپذیری در قبال وظایف بیشتر شود و بهنوعی توجه به ارزشهای جامعه و اخلاقمداری فرهنگی جامعه و مسئولیتپذیری اجتماعی اهمیت پیدا کند که این امر بر رشد و توسعۀ فعالیتهای بیمارستانهای دولتی شهر تهران تأثیر میگذارد. ازاینرو، پیشنهاد میشود بیمارستانها برای ایجاد بستر مناسب از برنامههای مؤثر ازجمله آموزش جهت تقویت فرهنگ معنوی کارکنان استفاده کنند.
Other systems of medicine, Philosophy. Psychology. Religion
Is liberation theology dead or in decline? This article analyzes factors that have led to that perception and provides evidence to the contrary. It demonstrates that the theology has survived multiple attempts by certain sectors of both church and state to eliminate it, and that it remains very much alive in grassroots pastoral programs and social movements. Support for this last statement is provided by the author’s field research in Brazil. The article concludes with signs that liberation theology will endure as it continues to inspire spiritually motivated people who commit themselves to addressing human needs by promoting social justice.
I was 13 years old when I heard Judy Collins’ rendition of “Amazing Grace” over the radio. At that time, I thought it was an unusual song to be played over a rock station. Collins sang the first verse with a pure yet moving vocal quality unaccompanied until the second verse when an unpretentious-sounding choir joined her. I was immediately mesmerized by the sound, even though I did not understand the meaning of the text. However, after embracing Christianity, “Amazing Grace” has been a wonderful companion and master teacher throughout my journey. In this transcendent autoethnography, I answer the research question, “What does spirituality sound like?” by using “Amazing Grace”. I describe how this hymn played a role in my early Christian life when it caused me to consider biblical truth. Then, I explore the lessons I learned about biblical grace. From a music educator’s perspective, I discuss my fundamental belief that “spiritual music is relationship” and show how “Amazing Grace” is a model for the sound of spirituality. I conclude with the prose of seven biblical reflections on what spirituality sounds like—a sound that leads us to a profound relationship with God.
Abstract (In English): Modern as a phase of life that is based on a rational pattern of thinking and lifestyle. Modern is rational, scientific, in accordance with the laws that apply in nature. As an understanding that applies science, there are consequences for absolute obligations and obligations for humans. Therefore, modernism is seen as God's commandment, thus Islam is synonymous with modernity. Modernism is an attempt to realize the truth, and that truth must be constantly sought. Truth, can only be achieved through a process, and humans will never get that truth perfectly, without real effort. An earnest search for truth is an attitude demanded by Islamic teachings. Modernism is the commandment of Islamic teachings, so Islam and modernity are identical. Rationalism is a paradigm based on the belief in the power of human reason and reason. In this paradigm, something is declared true, if it can be proven and can be accepted rationally. The phenomenon of scientism in the Western world shows us that science has become a new ideology or religion (pesudo religion). Western society marginalizes religion even if it can be said to abolish all sacred religious beliefs, and only accepts and believes in science. This belief emerged around the 18-19 century, science has become an idol that is worshiped by modern humans. Modernism is recognized to have brought wealth physically - materially. This phenomenon, becomes a tendency to dehumanize, is degraded, and reduces the quality of human life. Therefore, the noble values of humanity, such as compassion, togetherness, solidarity and human brotherhood are not a concern, and what stands out from modern society is individualism. Humans in the modern age have become very vulnerable to disease, because they have actually lost one of the fundamental aspects, namely spiritualism. Modern man is hit by a spiritual void, he forgets the center of the circle of existence, namely, Allah SWT. Religion provides a solution to return to the center of the circle of human existence. Religion answers complex problems faced by humans, such as death, suffering and disaster. Religion answers the challenges of modernity, therefore religion must be a guide for human life who wants to achieve happiness in life both in this world and in the hereafter.
Charles Darwin’s theory of evolution interacted with non-empirical factors including a range of theological concerns. The influence of these theological concerns is typically modeled as secondary to that of empirical evidence. In both Darwin’s thought and later development of the theory of evolution, theological concerns have been viewed as serving in a range of possible roles. However, the theological concerns have consistently been viewed as, ultimately, subservient to empirical science. In the end, science has the final say regarding the content and evaluation of the theory. Here, this paper demonstrates the failure of this model. Theological concerns do have primacy over the science. They motivate the development of evolutionary theory, and they control the interpretation of the empirical evidence and justification of the theory. It is more accurate to view evolution as a theological research program.
While Judith was used with Esther and other books with female protagonists to promote the reign of Queen Shelamzion Alexandra and the activities of female Pharisees, as Tal Ilan has argued, the role of Judith in the historical examples of 1 Clement presents Judith as needing to seek the permission of the elders of her besieged city in order to go to the enemy camp and behead Holofernes. This article argues that such an interpretive move preserves the authority of Judith in Hasmonean and Pharisaic interpretations.