61 resultados para Christian faith


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This chapter has both a methodological and a substantive aim. First, I suggest, using the role and function of NGOs in religiously related legal disputes as a paradigm example, the distinction between institutional, doctrinal, and theoretical approaches to the study of the relationship between religion and law is sometimes unhelpful, creating a barrier preventing us from understanding the phenomenon that we are examining. Instead, I suggest, a more integrated understanding, drawing on each of these approaches and seeing how they relate to each other, may well be more illuminating. The second aim of this chapter is to suggest, in a preliminary way, that the phenomenon of faith-based organizations should be more integrated than in the past into doctrinal and theoretical debates in the area of law and religion, in particular the problem of how liberal society is to engage with organized religion where there is a fundamental dispute as to who represents that religion, or as to what the basic tenets of that religion are.

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The introduction of Protestantism into the Middle East by American missionaries in the nineteenth century met with limited success while the responses and internalizations of local converts proved incredibly diverse. The two resultant theological descendants are Palestinian Christian Zionists and Palestinian Liberation Theologists. The article provides a short history of these two movements and highlights influential voices through interviews and media analysis. This article argues that hybrid religious identifications with nation and place has transcended, in some cases, political struggle for territory.

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These are the podcasts of the three Alberico Gentili Lectures presented at the University of Macerata:

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A brief account of Christian Gottlob Neefe's engagement with Mozart's Le nozze di Figaro and Don Giovanni as exemplified in his correspondence.

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This chapter explores how the Benedictine monks at Holy Cross Monastery in Rostrevor, Northern Ireland, have re-introduced the idea of vocation into the minds of a range of Christians on the island of Ireland. A picture of this new vision of the church in Ireland is painted through sections devoted to 'living ecumenism' and 'creating safe spaces'. The work of the Rostrevor Benedictines may seem limited because of the small scale of the changes among individuals. But Holy Cross is just one of multiple 'extra-institutional' spaces in Ireland's changing religious landscape. From their strategic positions on the margins, extra-institutional expressions of religion may prompt more significant changes in religious practice than initially seem possible.