Eastern Christianity and politics in the Twenty-First Century

This book provides an up-to-date, comprehensive overview of Eastern Christian churches in Europe, the Middle East, America, Africa, Asia and Australia. Written by leading international scholars in the field, it examines both Orthodox and Oriental churches from the end of the Cold War up to the present day. The book offers a unique insight into the myriad church-state relations in Eastern Christianity and tackles contemporary concerns, opportunities and challenges, such as religious revival after the fall of communism; churches and democracy; relations between Orthodox, Catholic and Greek Catholic churches; religious education and monastic life; the size and structure of congregations; and the impact of migration, secularisation and globalisation on Eastern Christianity in the twenty-first century.

Orthodox Christianity and Nationalism:an introduction

On the morning of January 5, 1859, at the end of the liturgy in the Orthodox cathedral in Iaşi, the capital of the principality of Moldavia, Father Neofit Scriban addressed the congregation. He had given many sermons in the cathedral; however, on this par tic u lar date Father Neofit faced an unusual audience. Among the faithful who regularly worshipped at the relics of Saint Parascheva, the protector of Moldavia, were the members of the assembly who would decide the future of the principality. They had a specific mission: to elect a new prince, a key figure in their plan to unite Moldavia with the neighboring principality of Wallachia. Father Neofit, a supporter of the unionist cause and fully aware of the significance of the moment, stated: Brethren, Jesus Christ has said that "For where two or three have gathered together in My name, I am there in their midst." You, Brethren, are not two, or three, but a real gathering in the name of God. God is in your midst. You are here in the name of the Romanian nation [and] the Romanian nation is in your midst. On the flag under which you have assembled, the flag of the Romanian nation, great events, the Romanian faith, unity, are written in large letters. The church, which is founded on faith, blesses the flag of this faith⋯. You, Brethren, through the faith of the Romanian nation, by remaining faithful to this flag, will find the same strength as the church [finds] in its own saints. The faith of the Romanian nation was not, is not, and will not be anything else, but the unity of all Romanians in a single state, the only anchor of salvation, the only port in which the national boat could be saved from surrounding waves. You, Brethren, have gathered here in the church of Stephen the Great; looking at the altar that he raised to the God of your parents, I think that, through this [altar], you will be able to enter into the wishes of this hero of our nation. You, [remember that] by leaving this place, you are leaving [in order to fulfill] a great gesture that for many centuries has been lost for us; you are about to elect a successor to this great hero; therefore, as his true sons, you could not be anything other than the true expression of his wishes. Myself, [as] last year, from this altar, I said and I will continue to say that this great hero has told us that "the God of our parents will send us a Redeemer who will heal our wounds and accomplish our wishes." May your chosen leader today be the redeemer expected by the Romanian nation. May he heal its wounds and achieve its wishes. Therefore, Brethren, may your election today be that of a real Messiah of Romania. God and the world are looking at you, the church is blessing you and the whole Romanian nation is waiting for you!1 A few hours after Father Neofit's sermon, the assembly elected Alexandru Ioan Cuza to be the prince of the principality of Moldavia; a few days later, on January 24, 1859, the assembly of the neighboring principality of Wallachia decided that Cuza should also be their prince, thus confirming the unification of the two states. A new country was inscribed on the map of Southeastern Europe, titled "The United Principalities of Wallachia and Moldavia," also known as "The United Romanian Principalities".

Eurómentés Kerneuropa útján, avagy hány sebességet bír el Európa?

Az Európai Unió eddig az „egy piac, egy pénz” elve, azaz az ország nélküli valuta és az „egy állam, egy pénz”, tehát egy mind szorosabbá váló politikai unió közötti átmeneti lépésekkel kísérelte meg az euróválság kezelését. Az mára nyilvánvalóvá vált, hogy az előbbi elven alapuló pénzügyi rendszer nem vezet a tagállamok gazdasági és költségvetési politikájának a konvergenciájához. A fiskális és gazdasági uniót magában foglaló politikai unió nélkül az euró „befejezetlen valuta”. A valódi megoldás egy politikai unió, sőt mi több, egy európai föderális állam megteremtése lenne. Egy ilyen állam, GDP negyven százalékát kitevő költségvetésével, már képes lehetne arra, hogy az eurókötvényeken és az EKB kibővített szerepén alapuló, valódi transzferunióként működjön és a regionális diszparitásokat hatékonyan kezelje; ám a tagállamok és társadalmuk jelentős része egy ilyen terv megvalósítására gazdasági és/vagy politikai okokból nem kész.

Cenários de contra-hegemonia no protestantismo brasileiro no contexto da pós-modernidade

Since long ago that the religious manifestations are considered important items in various social media. In this sense, we are interested in understanding the strong denominational plurality, and the emergence of new movements / events and forms of Christianity in Brazil, which therefore is a reflection of what happens in the rest of the globalized world. Such interest is covered by the assumption that religiosity and social media are built on mutual and interconnected way, which allows us to understand that social cosmology presents itself as a fertile space privileged and to verify the interactions pertaining to the binomial: religion and society. The Protestantism is divided into three main streams: Historical, Pentecostal and Neo-Pentecostal. Each current of Protestantism emerged to adapt to social cosmology of historical ages, from the Reformation to the present day, forming institutions with certain ethical and moral stances. In this sense, it is necessary to research and understand how the historical Protestant, Pentecostal and neo-Pentecostal were implanted in Brazil. From this we believe to be interesting problematize accurately the following: How have the processes of formation of strands / evangelical movements in Brazil? These movements are still holding their "classic robes" or hybreeding their borders? What are the modulations in the religious transit demonstrate that this probable hybridization? If there is, indeed, a hybridization between the Evangelical means, we can put it is provoked only by a logic of "market of symbolic goods of religion" in the world today? Nowadays, we are experiencing a period of change cosmological, from Modern to Postmodern (caosmológic). This last is therefore characterized by secularization, the fracture, the mutilation, the diversity of subjectivities. And thinking about is this "spirit of the times" we take as the main its theoretical references of this study, the Italian philosopher and thinker of postmodernity Gianni Vattimo featuring postmodernity with the cosmology of fragile / pensiero debole Thought and post-metaphysical, that is which enhances the appearance of more plural institutions and non-absolute. To do so, he makes use of the philosophies of German, Nietzsche and Heidegger. Finally, it must be said that this grounded theoretical framework, raise the hypothesis that the Protestantism tends to "injure anymore" by the influence of postmodern social episteme, providing thereby the emergence of a new hybrid framework has not yet nominated and can move between the three major currents of world Protestantism, with features in converged aspects of the same.

Cenários de contra-hegemonia no protestantismo brasileiro no contexto da pós-modernidade

Since long ago that the religious manifestations are considered important items in various social media. In this sense, we are interested in understanding the strong denominational plurality, and the emergence of new movements / events and forms of Christianity in Brazil, which therefore is a reflection of what happens in the rest of the globalized world. Such interest is covered by the assumption that religiosity and social media are built on mutual and interconnected way, which allows us to understand that social cosmology presents itself as a fertile space privileged and to verify the interactions pertaining to the binomial: religion and society. The Protestantism is divided into three main streams: Historical, Pentecostal and Neo-Pentecostal. Each current of Protestantism emerged to adapt to social cosmology of historical ages, from the Reformation to the present day, forming institutions with certain ethical and moral stances. In this sense, it is necessary to research and understand how the historical Protestant, Pentecostal and neo-Pentecostal were implanted in Brazil. From this we believe to be interesting problematize accurately the following: How have the processes of formation of strands / evangelical movements in Brazil? These movements are still holding their "classic robes" or hybreeding their borders? What are the modulations in the religious transit demonstrate that this probable hybridization? If there is, indeed, a hybridization between the Evangelical means, we can put it is provoked only by a logic of "market of symbolic goods of religion" in the world today? Nowadays, we are experiencing a period of change cosmological, from Modern to Postmodern (caosmológic). This last is therefore characterized by secularization, the fracture, the mutilation, the diversity of subjectivities. And thinking about is this "spirit of the times" we take as the main its theoretical references of this study, the Italian philosopher and thinker of postmodernity Gianni Vattimo featuring postmodernity with the cosmology of fragile / pensiero debole Thought and post-metaphysical, that is which enhances the appearance of more plural institutions and non-absolute. To do so, he makes use of the philosophies of German, Nietzsche and Heidegger. Finally, it must be said that this grounded theoretical framework, raise the hypothesis that the Protestantism tends to "injure anymore" by the influence of postmodern social episteme, providing thereby the emergence of a new hybrid framework has not yet nominated and can move between the three major currents of world Protestantism, with features in converged aspects of the same.

The Leirvik 'Bonhústoftin' and the Early Christianity of the Faroe Islands, and beyond.

The best-preserved early church site on the Faroe Islands, locally known as Bønhústoftin (English: prayer-house ruin), is located in the settlement of Leirvík on the island of Eysturoy. Although the site is well known it has neither been the subject of a proper archaeological survey nor has it ever been included in discussions of the nature of early Christianity in the Faroe Islands. The site was recently surveyed and described by the authors, and the results of this work are presented here. Other sites of related type, both in the Faroe Islands and elsewhere, are identified and the archaeological and historical contexts within which these sites should be considered, including the evidence from Toftanes and Skúvoy, are discussed.

Islam and Christianity: Comparing the Theory of Supersession Concerning Abraham

Supersession is the theory of one idea supplanting the other. In both Christianity and Islam, this idea is commonplace. In Christianity, the message of Jesus creates a New Covenant for both Jews and Gentiles, while in Islam, the revelation of Muhammad restores the original religion that God intended from the beginning. Christianity and Islam both supersede Judaism in very similar ways. In regards to the use of Abraham in particular, each religion inherits him by appealing to Jewish scripture or their oral tradition, using him to prove their truth claims, and claiming that their religion is originally the religion of Abraham.

Deconstrucción de los relatos evangélicos de la pasión. Sobre el arraigo de la ficción en la Historia de las religiones

Las más elementales exigencias de rigor crítico e independencia siguen a menudo sin cumplirse hoy en día en la reconstrucción histórica de la figura del judío Yeshua ben Yosef (Jesús el galileo), en parte porque el carácter inconsistente de las fuentes evangélicas no es tomado en serio. El presente artículo analiza las incongruencias de los relatos de la pasión, muestra en ellos los indicios de un proceso de despolitización, y señala el carácter insostenible de varias afirmaciones clave de muchos historiadores contemporáneos sobre el predicador galileo.

Radiative rates for E1, E2, M1, and M2 transitions in Br-like ions with 43≤Z≤50

Energies and lifetimes are reported for the eight Br-like ions with 43≤Z≤50, namely Tc IX, Ru X, Rh XI, Pd XII, Ag XIII, Cd XIV, In XV, and Sn XVI. Results are listed for the lowest 375 levels, which mostly belong to the 4s²4p⁵, 4s²4p⁴4ℓ, 4s4p⁶,4s²4p⁴5ℓ, 4s²4p³4d², 4s4p⁵4ℓ, and 4s4p⁵5ℓ configurations. Extensive configuration interaction among 39 configurations (generating 3990 levels) has been considered and the general-purpose relativistic atomic structure package (grasp) has been adopted for the calculations. Radiative rates are listed for all E1, E2, M1, and M2 transitions involving the lowest 375 levels. Previous experimental and theoretical energies are available for only a few levels of three, namely Ru X, Rh XI and Pd XII. Differences with the measured energies are up to 4% but the present results are an improvement (by up to 0.3 Ryd) in comparison to other recently reported theoretical data. Similarly for radiative rates and lifetimes, prior results are limited to those involving only 31 levels of the 4s²4p⁵, 4s²4p⁴4d, and 4s4p⁶ configurations for the last four ions. Moreover, there are generally no discrepancies with our results, although the larger calculations reported here differ by up to two orders of magnitude for a few transitions.

Läsmotivation hos elever med lässvårigheter : På vilket sätt bör elever med lässvårigheter motiveras jämfört med övriga elever?

Att besitta förmågan att kunna läsa är något som blir allt viktigare i dagens samhälle då vi hela tiden möts av text i olika sammanhang. Dock visar internationella undersökningar, såsom PIRLS, en negativ trend när det handlar om svenska elevers läsförmåga. Vi får en allt sämre förmåga att tolka texter och läsmotivationen verkar även den sjunka. Forskare talar om vikten av att eleverna ska känna en genuin motivation inför skolarbetet för att på bästa sätt kunna tillägna sig kunskapen vilket blir problematiskt för de elever som upplever läsning som något svårt och tungt. Denna systematiska litteraturstudie syftar till att lyfta fram olika forskares teorier angående motivationens betydelse när det handlar om läsning hos framför allt elever med lässvårigheter. Resultatet av föreliggande litteraturstudie visar att läraren, materialet och arbetssättet kan påverka en elevs motivation. Studien lyfter även fram olika arbetsmetoder som visat sig gynnsamma för elevers läsmotivation. Den slutsats man kan dra är att varje elev är unik och motiveras av olika saker. Med andra ord är en individanpassning av undervisningen ett måste för att varje elev ska få chansen att känna en äkta motivation gentemot skolarbetet.