Hasil untuk "Religions. Mythology. Rationalism"

Marcelo Cabral

Doxastic conflicts are a pervasive feature of the modern human experience. We form beliefs on various interrelated subjects that, not rarely, conflict with each other. In this article, I argue that when an individual experiences a crisis between doxastic attitudes toward science and religion, there may be a deeper issue than just a disharmony among beliefs. There may be a higher-order clash between two distinct norms of rationality, which provides a robust account for why doxastic conflicts of this nature are widespread and challenging to resolve. I employ concepts from social epistemology to elucidate the nature of the epistemic clash and explore possible resolutions. First, I characterize a hypothetical conflict between an agent’s scientific and religious beliefs. Second, I introduce three categories from contemporary debates in social epistemology: epistemic dependence, expertise, and epistemic community. Third, employing these categories, I characterize the high-order conflict an agent may experience between two distinct norms of rationality. Fourth, I describe four asymmetries between scientific and religious doxastic attitudes that bear importance to rationality. Fifth, from these asymmetries, I suggest a course of action an agent may take to mitigate their cognitive uneasiness and move towards a more integrated rational profile.

Attila Puskás

This essay examines the distinctive features; unchanging basic elements and changing emphases of Bonaventure’s interpretation of the spiritual senses based on four works selected from different periods of his life and considered significant for the subject. In the first chapter, I analyse the relevant passages of Bonaventure’s <i>Commentary on the Book of Sentences;</i> in the second the <i>De reductione artium ad theologiam</i>; in the third the <i>Breviloquium</i>; and in the fourth the <i>Itinerarium mentis in Deum</i>. The objects of investigation are as follows: the correlation between the acts of spiritual senses and their object; the basis of the hierarchical order of spiritual senses; the relationship between spiritual senses; mental excesses and mystical transit; and the relation to Dionysian mystical theology.

Petr Pantuev, Fedor Otto

Sergey Rachinsky, a professor tof the Moscow University, an educator and the founder of the school in Tatevo, Tver Oblast, and also the founder of 20 schools near Tatevo, was a close friend and interlocutor of Konstantin Pobedonostsev, Sergey Smolensky, Vasily Rozanov, Leo Tolstoy and many other famous contemporaries. On 14 May 1899, Emperor Nickolas II signed an Imperial rescript addressed to Rachinsky, thanking him for his work in public education. This article focuses on the circumstances of the appearance of the rescript. On the basis of archival documents, the author of the article shows that there was a specific reason for the appearance of the rescript. Rachinsky was concerned about two schools founded by himself, that they were deprived of the status of a parish school and also were deprived of funding by local authorities. His close friend, the chief Procurator of the Synod K.P. Pobedonostsev, decided to help his friend and wrote the text of the rescript, which was presented to Emperor Nickolas II for signature. Rachinsky also wrote a letter to the Emperor, following the advice of Konstantin Pobedonostsev, showing that he was a committed monarchist and the letter to the emperor was a sincere display of his fillings.

Moritz Fischer

The following case study clarifies how these three different functions of mission are discursively entangled with one another. Mission as a bridge-builder (between people, cultures, and religions of different origin), as a traitor (cooperating with corrupt colonial and imperial powers), and as a victim (finding misery and death on the mission field). Each of these three terms (bridge-builder, traitor, victim) is, to an extent, applicable to the events that took place during the night of 19–20 October 1896 in Akeri on the slopes of Mount Meru (former German East Africa, today Tanzania). Using the concept of entanglement history, I will analyze the death of two young German missionaries of the Lutheran Leipzig Mission, “caught in the crossfire” between the African community to be outreached and the German colonial military. We will see how various symbolic systems collide in the year 1896 at Akeri. The systems are represented by: (1) German Lutheran missions activities; (2) A German colonial and military expedition; and (3) The resistance of African Maasai societies’ leadership. “Akeri 1896” (I will continue to refer to this event specifically as “Akeri 1896” throughout the article) had become in the following 100 years a complex entanglement of metaphoric meanings. The same event can be a placeholder for victory, for defeat, for disaster, for martyrdom, for Christ-centredness (of the missionaries in their own perception), as well as for evil-centredness (the Africans in their perception of the Western foreigners).

Dariusz Mazurkiewicz

The usual procedure of the ordinary or the hierarch when receiving information about an offense of a cleric contra sextum committed against a minor or a person legally equated with him, is to initiate a preliminary investigation. Such action is necessary whenever the allegation of a crime appears at least probable. Its purpose is to investigate whether fumus delicti exists in a specific case. This is done by collecting evidence in the form of hearing the person who made the report, the alleged victim, witnesses, or the accused himself, and collecting documents that make the accusation probable or undermining it. After the proceedings are completed, the evidence is sent to the Congregation for the Doctrine of the Faith or another competent department. Canon law, however, provides for situations in which an ecclesiastical superior should not initiate a preliminary investigation after receiving a report of an offense. This is mainly the case when the accusation seems improbable. This type of case includes circumstances where the accused was not a clergyman at the time of the crime, the alleged victim was no longer a minor, and if it is obvious that the accused could not be present at the scene of the crime. It is not a taxonomic calculation, but other circumstances that would result in a refusal to initiate a preliminary investigation would also have to result from the impossibility of the crime, and never from an arbitrary decision of the church superior. However, even in these situations, the ordinary or the hierarch must inform the Holy See of his decision. In addition, as a reason for refusing to initiate an investigation, one should indicate situations where it is unnecessary, because the church authority has received sufficient evidence from state law enforcement agencies, or when the act is notorious due to the verdict issued by the state court, or when the accused admits to the accused of the acts, with the simultaneous presentation of at least general evidence confirming the guilt. In addition, no evidence proceedings are instituted in the case of accusations brought against the deceased.

Leon Nieścior

Słowa skierowane do Jezusa przez Maryję w Kanie znajdują stosunkowo skromne echo w starożytności. Egzegeza patrystyczna J 2,3 jest podporządkowana historiozbawczemu myśleniu, w którym brak wina na uczcie weselnej jest obrazem wielorakiej niemocy natury ludzkiej i żydowskiego Prawa w odrodzeniu człowieka. Cudownie uczynione przez Chrystusa wino jest symbolem Jego łaski, która wyprowadza człowieka z tego stanu. Ojcowie spekulują nad szczegółami związanymi z godami w Kanie, a zwłaszcza nad alegorycznym znaczeniem sześciu stągwi. Otwierają pole liczniejszym spekulacjom średniowiecznym na ten temat. Wiodącą rolę w interpretacji duchowej zajmuje Maksym Wyznawca, który dokonuje obszernego objaśnienia symboliki związanej z relacją J 2,1-11 w aspekcie historiozbawczym i moralno-ascetycznym. Ojcowie na ogół nie zatrzymują się nad postawą samej Maryi, która wstawia się do Syna za gospodarzami uczty. Dopiero Jan Chryzostom, na gruncie egzegezy antiocheńskiej, snuje ściśle maryjną refleksję. Zastanawia się nad kształtowaniem się wiary Maryi w cudotwórczą i boską moc Syna, która doprowadziła ją do tak subtelnej prośby. Wątek rozwijany przez Chryzostoma znajduje echo u późniejszych pisarzy, a zwłaszcza w hymnach Romana Melodosa. Chociaż Ojcowie Kościoła chętnie interpretują w sposób alegoryczny niektóre szczegóły związane z weselem w Kanie, np. w braku wina dostrzegają całą niedolę nieodkupionej jeszcze ludzkości. Tymczasem prezentując rolę Maryi w całym zdarzeniu, w zasadzie nie wychodzą poza sens dosłowny.

Vitor Hugo Luís Geraldo

Conselho Editorial Téssera

Monika Mazurek

After 1945, the Republic of Poland appeared to be an ethnic monolith. However, this was (is) not the case for the Kashubians, who now live in northern Poland on the Baltic Sea. Presently, Kashubians do not have official status; they are not considered an ethnic or national minority. They create their own identity around language, origin, inhabited territory, and religion. The latter serves to maintain a sense of community—to legitimise the Kashubian language, the axial value of Kashubian ethnic identity. Kashubian religiosity is frequently emphasized in the public space. The objective of this article is to analyse the role of the Catholic religion in building the ethnic identity of Kashubians and legitimizing constructed traditions by the Kashubian-Pomeranian Association. The main purpose of the article is to show the process of ethnicisation of religions. This ethnic non-governmental organisation is aspiring to represent the Kashubian community in the public space in Poland. The results from studies conducted among members of this organization, which concern their views on the link between religious and secular events organised by the Association, will also be presented.

David Torrijos-Castrillejo

The results from contemporary science, especially the theory of evolution and quantum physics, seem to favor process theology. Moreover, the evil committed by free will leads some theologians to reduce divine action in order to prevent God from being responsible for evil. Thus, among those who defend a particular providence, Molinism finds many followers. This article first argues that contemporary science does not constrain us to deny particular providence. Second, it criticizes the implicitly deterministic character of Molinism. Thirdly, a Thomistic solution is proposed as an alternative which, by means of a different metaphysical approach to cosmic contingency and freedom of will, defends particular providence without reducing divine activity except in personal sins.

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Dmitry Andreev

After the death of Emperor Alexander III in October 1894, various rumours began to circulate in the public communication of Russia and, above all, in the both capitals as to what political course the young Emperor Nicholas II would adhere to, i.e. whether he would continue his father’s line or his grandfather’s reforms. In addition to rumours, the opposite opinions of the past reign were actively voiced in the press. Such assessments, formally referring to the past, were in fact aimed to infl uence the shaping by Nicholas II of the government course. The initiatives of the end of 1894 — beginning of 1895 to support the literary circles should also be considered in this perspective. The idea of the liberal orientation of the monarch and his possible steps in this direction were more widely disseminated. The adherents to this point of view seemed to deliberately shape the information environment to establish the ideological agenda for Nicholas II and to impede his departure in the opposite direction. For a long time, the new tsar gave no defi nite answer as to what direction he would follow. The suspense lasted almost three months, and only on 17 January 1895, the Emperor clearly outlined his political priorities in the famous speech in the Winter Palace. Its sharpness can seem inadequate to the content of the addresses of Zemstvo about which he was speaking. However, it is explained by the fact that Nicholas II reacted to veiled constitutionalist ideas imbedded in the addresses and to the entire campaign to shape his liberal image in the public opinion that unfolded immediately after the death of Alexander III.

Retno Dewi Ambarastuti

This research is historical literature research focusing on the description of Youkai character in Japanesse literature from the ancient to modern period. Youkai is Japanesse mythology creature in various appearance, and can be visible and invisible haunting the human. This research used descriptive analytical method. The results of the research are 1) Youkai has been well known since it was in Japanesse ancient through religion ritual, 2) In the middle period, youkai was described as misery as the result of Budha influence, 3) In Edo period, youkai was given a name and well known in folktale and legend, and 4) in modern period youkai is persisted as one of the original characters in Japanesse culture, described as in the real life, once metaphorized as an evil, and in modern era, youkai is described as kawaii (cute) character, not only represented in folktale or story but also published in magazines, manga, and anime as well. And then, in modern period, youkai is desribed as a good creature, and sometime it helps human.Key Words: anime, story, historical literature, youkai, kawaii, manga, mythology creature

Jamie Goodwin

In Cuba and the United States, Protestant institutions exist that are both reflective and nonreflective about their culture&rsquo;s influence on belief and practice. The case of Cuba sheds light on how Christian churches and voluntary associations operate in an authoritarian regime. Despite the tension and enmity that have typified Cuba&rsquo;s geopolitical relationship with the United States since the colonial days, cross-cultural Christian philanthropic partnerships exist. The &ldquo;doble car&aacute;cter&rdquo; (double character) of Cuban Protestant churches has grown out of both collaboration with, and resistance to U.S.-style evangelicalism (Arce Valent&iacute;n 2016). Adaptations of liberation theology, adopted among Cuban Christians, provide an influential counterweight to the mighty Western theological and philanthropic tradition (Gonz&aacute;lez 2012). The nature of this engagement influences Cuban civil society, the survival of the Cuban regime, and provides an extreme case for cross-cultural philanthropy worldwide. This socio-historical account utilizes the data collected from personal interviews with Cuban Protestant leaders, primary sources found in the library at the San Cristobal Presbyterian Seminary and Cuban theological journals, and a qualitative analysis of literature on Cuba, Protestants, missions, philanthropy, nongovernment organizations (NGOs) and civil society.

Julia McClure

Olga Dobrodum

Однією з головних цілей здійснення релігійної свободи є вільний доступ до освіти. Всесвітня мережа Інтернет надає таку можливість своїм користувачам. Досліджуючи питання, що ж може знайти в онлайновому просторі бажаючий здобути релігійну освіту, ми простежили можливість доступу до православної освіти в російськомовному сегменті Інтернету Рунеті.

Refet, Ramiz

In this work, the author noticed that some/most of the problems in the world countries, are because of the past/present differences, disputes about ethnic origins, federation systems, political and/or religious ideologies, organizations, mythologies, religions/sects, organs of governments, party systems, political systems, basic senses, administrations, and others. Purpose of this work, is to solve these problems for all related sides in a country and/or in the world to obtain continuable (political/non-political) administrative system(s) for the world countries by considering countries’ union theory. The author considered the “synthesis” method and evaluated, generally/specifically, all these subjects also related philosophy branches, present political ideology spectrums, power sources and structures, public administrations, science branches by considering nearly 12,000 years written historical period. The author also considered his personal contacts with nearly 80,000 people from different political/non-political groups, and from all different position levels of persons, directly/indirectly. The author defined 21 dimensions of the synthesis to categorise the problems, related solutions, and theories he found. General points that can be evaluate as positive and/or negative about each side are expressed. Basic important concepts and definitions about political/non-political administrations of a world country are defined. General types of organizations and administrations in the world are expressed together with some related problems in the present systems. Good and/or correct perspective that must be behind administration(s) is described. Categories and types of interacted sides are explained. Subjects of services mandatory for a world country are defined. Necessity of the new system(s) for two or more sides is expressed. General types of needs for each world country are defined and categorized due to the domestic and international needs and due to possible interaction between two or more sides. As a conclusion, new political/non-political methods are defined to solve general and specific administrative problems between sides in a world country or between different countries. Theory of countries’ union system is defined. General principles and sense of justice which are necessary for establishing countries’ union between any two countries are defined.

D. Clarke

A. Rosen

Harold G. Koenig, Zhizhong Wang, Faten Al Zaben et al.

We describe here a new measure of religious commitment, the Belief into Action (BIAC) scale. This measure was designed to be a comprehensive and sensitive measure of religious involvement that could discriminate individuals across the religious spectrum, and avoid the problem of ceiling effects that have haunted the study of highly-religious populations. Many scales assess religious beliefs, where assent to belief is often widespread, subjective, and a superficial assessment of religious commitment. While people may say they believe, what does that mean in terms of action? This 10-item scale seeks to convert simple belief into action, where action is assessed in terms of what individuals say is most important in their lives, how they spend their time, and where they put their financial resources. We summarize here the psychometric characteristics of the BIAC in two very different populations: stressed female caregivers in Southern California and North Carolina, and college students attending three universities in Mainland China. We conclude that the BIAC is a sensitive, reliable, and valid measure of religious commitment in these two samples, and encourage research in other population groups using this scale to determine its psychometric properties more generally.

Roe Fremstedal