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| 1 |
ID:
092575
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| 2 |
ID:
162523
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| Summary/Abstract |
This article sheds light on the Melkite Catholics in Galilee. It strengthens the assumption that many Melkite Catholics arrived in the Acre region during Ḍāhir al-ʿUmar's reign (1730s–1775), and it shows that relations between the Christians and adherents of other faiths were good enough in day-to-day life, allowing the Christians to develop their business and to share important properties with Muslims. It also shows that some familial traditions have been preserved since the eighteenth and nineteenth centuries; the branch of the ʿAssāf family discussed here preserved the tradition of higher education and business. This study proves that in the village of Miʿilyā, and probably in other Christian villages, there is a relationship between the arrival date of the families, the location of their quarters in the villages and the feasts that they are responsible for. In Miʿilyā, the earlier families settled the castle and were responsible for the most important feast days.
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| 3 |
ID:
133528
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2014.
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| Summary/Abstract |
Studies of Jewish students in Palestine's Christian missionary schools largely end at the close of the Ottoman period. But although a tiny and diminishing fraction of Jewish students studied in such schools after the First World War, the mandate period was marked by anxious and often zealous Zionist anti-missionary campaigns. The article considers this space of Jewish-Christian interaction, arguing that even as a Hebrew-dominant society took root, missionary schools provided education in European languages, particularly English, tools that offered advantages to Jewish students with an interest in clerical work or foreign study. The continuing appeal and importance of foreign language skills cast doubt on the Zionist pretence of a self-sufficient Hebrew society.
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| 4 |
ID:
100676
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2010.
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The article explores the possibilities of friendship between Israel and the Pope in the light of Pope Benedict's denial of a reduction of religions to cultural artefacts and his commitment to religious claims to truth. Any discussion of Benedict XVI and Israel must take into account this call for the respect of the human desire for truth, the confidence in the ability of reason, and the validity of religious statements. This article offers some reflections on Benedict XVI's contribution to the larger debate of interreligious dialogue between Christianity and the Jewish faith. After a brief look at Vatican II's Nostra Aetate and at John Paul II, the essay examines some sections of Benedict XVI's Jesus of Nazareth and his first encyclical Deus Caritas est with a view of developing the category of friendship as it applies to his attitude to the faith of Israel.
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| 5 |
ID:
102120
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| 6 |
ID:
081198
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| 7 |
ID:
137182
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This paper explores the Middle Persian term agdēn, which is often problematically translated as “infidel.” By tracing this term of otherness through Middle Persian texts such as legal cases in The Book of a Thousand Judgments and polemics in the Dēnkard Book III, this article argues that the concept of the infidel frequently appears in discussions about slavery, intermarriage, and conversion to and from Zoroastrianism. Middle Persian legal and theological texts regarding infidels deal with cases in which Zoroastrian interactions with non-Zoroastrians impinge upon Zoroastrian boundaries of identity. Moreover, the term agdēn often refers to Jews, Christians, and Muslims, thereby offering insight into the ties between Zoroastrian self-identity and other groups which the Persian priests encountered. In the end, this paper demonstrates the need for further intensive studies into Middle Persian technical terms of otherness as they lie at the heart of questions of Zoroastrian self-definition and attitudes towards others.
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| 8 |
ID:
091538
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2009.
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| Summary/Abstract |
Two months after one of the deadliest anti-Christian mob attacks in Pakistan, in which seven Christians were burnt alive and one shot dead, the residents of Gojra's Christian colony are still living in the shadows of perpetual fear. These worries turned to dread when another angry mob attacked a Christian neighbourhood in the Sialkot district on September 11.
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| 9 |
ID:
084224
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| 10 |
ID:
119666
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2013.
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| Summary/Abstract |
Pope Benedict XVI made reaching out to other faiths and promoting Christian unity hallmarks of his tenure. Pope Francis will continue this work, not only because he has a history of facilitating religious dialogue, but also because global Catholicism requires it.
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| 11 |
ID:
160066
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Although Pakistan was created as a homeland for South Asia's Muslims, religious freedom was one of its founding principles. Seventy years later, Pakistan is better known for religious extremism and the persecution of Muslim and non-Muslim religious minorities. Pakistan's blasphemy law is a state-sanctioned tool of religious oppression used to target members of minority faith communities whether Ahmadiya, Christian, Hindu, or Shiite, as well as Sunnis who criticize the law. This paper discusses the blasphemy law and other laws that have led to the state of religious oppression in Pakistan.
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| 12 |
ID:
187759
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Amman, as the capital of the Hashemite Kingdom of Jordan, has been said to suffer from a crisis of identity, a condition that is seen as impinging a sense of authentic urban memory and form. As it has become the destination of multiple refugee and migrant communities seeking safety in Jordan, Amman’s subsequent migrant make-up has been primarily narrated as a burden – on space, on resources and on understandings of the Jordanian national self-preventing a sense of national unity being found within its capital. Countering these narratives of burden and crises, this paper seeks to reconceptualise the role of migrants in Jordan’s capital as contributing to and participating in the development of Amman as a modern urban centre. By discussing one particular communal group – Palestinian Christians – and their contributions to the socio-spatial fabric of the city this paper aims to promote a shift in narrative around Amman in particular, and Jordan in general, as one which can embrace its history of not only migrating people but their ideas of modernity and urbanity and how they are imprinted on the urban landscape today.
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| 13 |
ID:
095988
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2010.
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The Catholic Church is a religious tradition with a highly centralised organisational structure which operates worldwide but that must adjust itself to and effectively operate in local and world-regional contexts that can often challenge and threaten to subvert its central doctrines, operational principles, and political compromises with secular authorities. The Church has long provided the source and model, with its base in the sacred origins of sovereignty, for a quintessentially Western statehood. In this context, I wish to raise three points for further discussion using the significant example of the Catholic Church that future research on the contemporary confluence between religion and geopolitics should address. The first is whether a church can have "geopolitics." I answer in the affirmative with a number of arguments for doing so. The second is the idea, made in writing and in his practice by Pope Benedict, that Western civilisation is in crisis and that only a restoration of a historic Christendom (Europe) based on a reinvigorated Catholic Church can save it. I dispute the strategy of "hard" or coercive power and the focus on Europe he has apparently chosen as departing from what has often best served the Church in the past. Third, and finally, in the global struggle for souls, numbers matter. Somewhat akin to the struggle for primacy between states in the modern geopolitical imagination, the struggle for souls between faiths (Catholics and Protestants, Moslems and Christians, etc.) is once more in ascendance. But doesn't this quantitative emphasis risk subverting the Church's post-Vatican II emphasis on Christian practice in everyday life? The overall purpose of the article is to introduce religious organisation and associated theological claims into the problematic of geopolitics using the case of the world's largest Christian denomination.
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| 14 |
ID:
119726
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2011.
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| Summary/Abstract |
Faith is all too often perceived as a personal matter of the individual and his or her relationship with God. But increasingly, faith has become a battleground. Beyond the routine competition between Christian and Muslim, Hindu and Buddhist, Taoist and Communist, there are many locations where two powers-religious and secular-come into direct conflict, and vast gulfs open up.
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| 15 |
ID:
161411
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In this article I M Shtygashev's treatise entering the college and continuation of the study of a Shor (Altaian), Ivan Matveevich Shtygashev is analyzed, which is based on the holy scriptures, Lives of saint and other orthodox literature. The author shows how thanks to the Providence of God, I M Shtygashev managed to overcome all obstacles to obtaining missionary education.
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| 16 |
ID:
127128
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| Publication |
2013.
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| Summary/Abstract |
Eighty per cent of the world's population profess religious faith, making religious belief a common human characteristic found in all cultures and societies. Within development studies' literature and practice, religion and faith have been largely ignored or misunderstood. While religious organisations are primarily concerned with providing spiritual leadership, an interest in the physical welfare of their communities is also a core aspect of their existence. Within Vanuatu, an important community space is the church building with a range of community development activities taking place within it. This case study considers how community development activities are incorporated into the daily ministries of Christian Churches in Vanuatu, including the use of church buildings as the location for these activities.
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| 17 |
ID:
109864
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| 18 |
ID:
104489
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| 19 |
ID:
025429
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| Publication |
London, Macmillan and Co. Ltd, 1969.
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| Description |
441p.: plates, mapshbk
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 004593 | 956.9/TIB 004593 | Main | On Shelf | General | |
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| 20 |
ID:
110319
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2012.
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| Summary/Abstract |
RECENT EVENTS in Nigeria, including its presidential elections last April, have produced two narratives on the current state of that oil-rich West African nation with a history of civic turmoil. The first is that events there have unfolded rather favorably since its elected president, Umaru Yar'Adua, fell ill in late 2009 and the country was left leaderless. That raised fears of a military coup, but then Goodluck Jonathan emerged to fill the power vacuum, first as an extraconstitutional "acting president," then as a constitutional successor after Yar'Adua's death and finally as the elected executive following the 2011 elections. This optimistic narrative notes that those elections were praised by international observers as better than in the past-and hence they reflected the will of the national majority. An amnesty for militants in the oil-rich Niger Delta, combined with disarmament, training and reintegration, ended a long insurrection there. One serious specter, however, still haunts the country-the expansion of the Islamic "terrorist group" Boko Haram, with its global connections. Hence, Nigeria's security challenge has become internationalized, and Westerners grappling with Islamist movements need to keep a sharp eye on that situation.
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