966 resultados para Secularization - Religious Transit - Pentecostalism - Assembly of God Religious Identities
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O campo religioso brasileiro apresenta, em sua configurao atual, uma formatao identitria extremamente diversa daquela observada em dcadas anteriores. A partir dessa considerao, emerge uma problemtica significativa - como compreender essas mudanas? Por que um cenrio, antes extremamente resistente a transformaes, agora se abre aos ventos modernizantes permitindo a recomposio de suas formas religiosas? Ora, a construo de novas identidades e a reordenao dos padres religiosos podem ser compreendidas a partir do fenmeno do trnsito religioso, considerando ser possvel iden-tificar na movimentao dos sujeitos uma dinmica que estabelece alteraes, tanto no carter institucional e litrgico dos grupos, bem como na vivncia prtica dos / das fiis, promovendo inditos e provisrios sistemas simblicos. Diante da multiplicidade de oferta, os sujeitos apresentam uma mobilidade incessante num processo de ressignificao permanente, formando efmeros mosaicos nos quais se distinguem mltiplas cores, formas, espaos, demandas, motivaes, comportamentos, interesses, habitus, tradies, smbolos, disposies, estratgias, gostos e combinaes. A partir dos postulados das Cincias da Religio, essa pesquisa prope-se a analisar esse evento tendo como universo de observao a Igreja Evanglica Assembleia de Deus, Ministrio So Bernardo do Campo. Objetiva demonstrar, mediante a interpretao do con-junto de dados obtidos em pesquisa de campo correlacionado com os fundamentos tericos, a recomposio das formas religiosas institucionais e as novas identidades desenvolvidas pelos sujeitos a partir da mobilidade; estabelecer uma conexo entre os elementos indicadores da pesquisa e o fenmeno caracterizado para identificar quais so as motivaes de gnero, classe, geracional e de etnia para o trnsito de homens e mulheres que circulam das mais diversas alternativas para esse grupo religioso e, considerando esse referencial, compreender como a instituio religiosa absorve esse fluxo de pessoas.
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Discussion of the spiritual face of Judaism in one of its many appearances. Fishbane explores the quest for spiritual perfection in early rabbinic sources and in Jewish philosophy and mysticism. The "kiss of God," a symbol for union with God, and the ritual practices - meditation and performance - connected with it are presented.
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Discussion of the spiritual face of Judaism in one of its many appearances. Fishbane explores the quest for spiritual perfection in early rabbinic sources and in Jewish philosophy and mysticism. The "kiss of God," a symbol for union with God, and the ritual practices - meditation and performance - connected with it are presented.
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Discussion of the spiritual face of Judaism in one of its many appearances. Fishbane explores the quest for spiritual perfection in early rabbinic sources and in Jewish philosophy and mysticism. The "kiss of God," a symbol for union with God, and the ritual practices - meditation and performance - connected with it are presented.
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"Letter to Lorenzo Dow [on Freemasonry]": 14 p. at end.
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Concerns a bill providing for the division of church property between traditional Friends and the Hicksite faction of Friends.
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Mode of access: Internet.
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This dissertation analyzes a variety of religious texts such as catechisms, confession manuals, ecclesiastical legislation, saints' lives, and sermons to determine the definitions of orthodoxy held by the Spanish clergy and the origins of such visions. The conclusion posited by this research was that there was a definite continuity between the process of Catholic reform in Spain and the process of Catholic expansion into the New World in that the objectives and concerns of the Spanish clergy in Europe and the New World were very similar. This dissertation also analyzes sources that predated the Council of Trent and demonstrates that within the Iberian context the Council of Trent cannot be used as a starting date for the attempts at Catholic reform. In essence, this work concludes the Spanish clergy's activities were influenced by humanist concepts of models and model behaviour which is reflected in their attempt to form model Catholics in Spain and the New World and in their impulse to produce written texts as standards. ^
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Situated in the context of recent geographical engagements with 'landscape', this paper combines 'morphological' and 'iconographic' landscape interpretations to examine how urban forms were perceived in late medieval Europe. To date, morphological studies have mapped the medieval city either by classifying urban layouts according to particular types, or by analysing plan forms of particular towns and cities to reveal their spatial evolution. This paper outlines a third way, an 'iconographic' approach, which shows how urban forms in the Middle Ages conveyed Christian symbolism. Three such 'mappings' explore this thesis: the first uses textual and visual representations which show that the city was understood as a scaled-down world ?? a microcosm ?? linking city and cosmos in the medieval mind; the second 'mapping' develops this theme further and suggests that urban landscapes were inscribed with symbolic form through their layout on the ground; while the third looks at how Christian symbolism of urban forms was performed through the urban landscape in perennial religious processions. Each of these 'mappings' points to the symbolic, mystical significance urban form had in the Middle Ages, based on religious faith, and they thus offer a deepened appreciation of how urban landscapes were represented, constructed and experienced at the time.
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This qualitative case study explored 10 young female Shii Muslim Arabic-Canadian students experiences associated with wearing the Hijab (headscarf) within their home, community, and predominantly White Canadian public elementary school environments. The study integrated several bodies of scholarly theories in order to examine the data under a set of comprehensive lenses that more fully articulates and theorizes on the diversity of female Shii Muslim Canadian students experiences. These theories are: identity theories with a focus on religious identity and negative stereotypes associated with Muslims; feminism and the Hijab discourses; research pertaining to Muslims in school settings; and critical race theory. In order to readdress the dearth of information about Shiis experiences in schools, this study provides an in-depth case study analysis in which the methodology strategies included 10 semi-structured in-depth interviews, 2 focus-group meetings, and the incorporation of the researchers fieldnotes. Data analysis revealed the following themes corresponding to participants experiences and values in their social worlds of home, community, and schools: (a) martyrdom and self-sacrifice as a means for social justice; (b) transformational meaning of the Hijab; (c) intersectionality between culture, religion, and gender; and (d) effects of visits back home on participants religious identities. Additional themes related to participants school experiences included: (a) us versus them mentality; (b) religious and complex secular dialogues; (c) absence of Muslim representations in monocultural schools; (d) discrimination; (e) remaining silent versus speaking out; and (f) participants strategies for preserving their identities. Recommendations are made to integrate Shii Muslim females identity within the context of Islam and the West, most notably in relation to: (a) the role of Muslim community in nondiverse settings as a space that advances and nurtures Shii Muslim identity; and (b) holistic and culturally responsive teaching that fosters respect of others religiosity and spirituality. This study makes new inroads into feminist theorizing by drawing conceptual links between these previously unknown connections such as the impact of the historical female exemplary role model and the ritual stories on the experiences of Muslim females wearing the Hijab.
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En 1993, lglise du monastre Humor et six autres glises du nord de la Moldavie (Roumanie) ont t classifis comme patrimoine de l'UNESCO, en particulier en raison de leurs caractristiques iconographiques et architecturales uniques. Construit au seizime sicle, le monastre Humor est devenu un riche centre religieux et culturel sous le patronage du prince Petru Rares de Moldavie. Ce centre a encourag les innovations architecturales ecclsiales, ainsi quun programme trs prolifique de fresques, extrieures et intrieures, exprimant une crativit au-del du canon de la peinture de l'poque. La prsente thse est concentre sur ces innovations architecturales et iconographiques, comprises la lumire du contexte historique de ce moment unique dans l'histoire de la Moldavie, dans le sicle qui suivit la chute de Constantinople (1453). Tandis que la premire partie de la thse est concentre sur ces circonstances historiques, et plus prcisment sur l'impact du patronage du Prince Rares, la deuxime partie de la recherche est concentre sur l'analyse des sources littraires et de la thologie dune srie unique de fresques, plac dans la gropnita (chambre funraire) de lglise monastique dHumor, voquant la vie de la Mre de Dieu. La srie est un exemple extraordinaire dinteraction des textes, le Protvangile de Jacques et le Synaxarion, avec l'iconographie. Une attention particulire l'iconographie du monastre Humor dmontre le besoin de la corrlation entre texte et icne d'une part, ainsi que la ncessit dune corrlation entre les tudes thologiques, l'art et lhistoire dautre part. Un autre avantage de la recherche est de contribuer une apprciation plus riche des trsors culturels et religieux des communauts chrtiennes de l'Europe de l'Est aux points de vue religieux et culturel, en rponse leur reconnaissance comme patrimoine de lUNESCO.
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This article is an analysis of the story of the killing of usayn b. Al at Karbal in 61/680, as it is presented by Ab Jafar Muammad b. Jarr al-abar (d. 310/923). The main argument is that the notion of the divine covenant, which permeates the Quran, constitutes a framework through which al-abar views this event. The Quranic idea of the covenant is read in structural/thematic continuity with the Hebrew Bible account of the covenant between Yahweh and the Hebrew people, which has, in turn, been traced back in its basic form to Late Bronze Era treaties between rulers and their vassals. The present study focusses on four speeches ascribed to usayn during the encounter he and his group had with the vanguard of the Kfan army led by al-urr. These are analysed in accordance with their use of Quranic covenant vocabulary. They are also categorised within the broader framework of the eight standard characteristics of Ancient West Asian and Biblical covenants, as presented by George Mendenhall and Gary Herion, which have recently been developed in a Quranic context by Rosalind Ward Gwynne. This article argues that al-abars Karbal narrative presents the pact of loyalty to usayn as a clear extension of the divine covenant.
