The Foundations of Zamolxiana New Religious Movement
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Bibliografia Cartilor in Curs De Aparitie
BIBLIOTECA NAŢIONALĂ A ROMÂNIEI CENTRUL NAŢIONAL CIP BIBLIOGRAFIA CĂRŢILOR ÎN CURS DE APARIŢIE CIP Anul XVII, nr. 10 octombrie 2014 Editura Bibliotecii Naţionale a României Bucureşti 2014 Biblioteca Naţională a României Centrul Naţional ISBN-ISSN-CIP Bd. Unirii, nr. 22, sector 3 Bucureşti, cod 030833 Tel.: 021/311.26.35 Fax: 021/312.49.90 E-mail: [email protected] URL: www.bibnat.ro ISSN = 2284 - 8401 ISSN-L = 1453 - 8008 Redactor responsabil: Nicoleta Corpaci Notă: Descrierile CIP sunt realizate exclusiv pe baza informaţiilor furnizate de către editori. Centrul Naţional CIP nu-şi asumă responsabilitatea pentru modificările ulterioare redactării descrierilor CIP şi a numărului de faţă. © 2014 Toate drepturile sunt rezervate Editurii Bibliotecii Naţionale a României. Nicio parte din această lucrare nu poate fi reprodusă sub nicio formă, fără acordul prealabil, în scris, al redacţiei. 4 BIBLIOGRAFIA CĂRŢILOR ÎN CURS DE APARIŢIE CUPRINS 0 GENERALITĂŢI...............................................................................................8 004 Calculatoare. Prelucrarea datelor...............................................................9 008 Civilizaţie. Cultură...................................................................................15 01 Bibliografii. Cataloage...............................................................................19 05 Reviste cu caracter general ........................................................................19 06 Organizaţii. Asociaţii. Congrese. Expoziţii ...............................................19 -
Downloaded from Brill.Com09/28/2021 10:23:11PM Via Free Access Notes to Chapter 1 671
Notes 1 Introduction. Fall and Redemption: The Divine Artist 1 Émile Verhaeren, “La place de James Ensor Michelangelo, 3: 1386–98; Summers, Michelangelo dans l’art contemporain,” in Verhaeren, James and the Language of Art, 238–39. Ensor, 98: “À toutes les périodes de l’histoire, 11 Sulzberger, “Les modèles italiens,” 257–64. ces influences de peuple à peuple et d’école à 12 Siena, Church of the Carmines, oil on panel, école se sont produites. Jadis l’Italie dominait 348 × 225 cm; Sanminiatelli, Domenico profondément les Floris, les Vaenius et les de Vos. Beccafumi, 101–02, no. 43. Tous pourtant ont trouvé place chez nous, dans 13 E.g., Bhabha, Location of Culture; Burke, Cultural notre école septentrionale. Plus tard, Pierre- Hybridity; Burke, Hybrid Renaissance; Canclini, Paul Rubens s’en fut à son tour là-bas; il revint Hybrid Cultures; Spivak, An Aesthetic Education. italianisé, mais ce fut pour renouveler tout l’art See also the overview of Mabardi, “Encounters of flamand.” a Heterogeneous Kind,” 1–20. 2 For an overview of scholarship on the painting, 14 Kim, The Traveling Artist, 48, 133–35; Payne, see the entry by Carl Van de Velde in Fabri and “Mescolare,” 273–94. Van Hout, From Quinten Metsys, 99–104, no. 3. 15 In fact, Vasari also uses the term pejoratively to The church received cathedral status in 1559, as refer to German art (opera tedesca) and to “bar- discussed in Chapter Nine. barous” art that appears to be a bad assemblage 3 Silver, The Paintings of Quinten Massys, 204–05, of components; see Payne, “Mescolare,” 290–91. -
The Christian Church and the New Religious Movements: Towards Theological Understanding John A
THE CHRISTIAN CHURCH AND THE NEW RELIGIOUS MOVEMENTS: TOWARDS THEOLOGICAL UNDERSTANDING JOHN A. SALIBA, S.J. University of Detroit OR MORE than a decade Western society, in particular the United FStates of America,1 has seen the rise and proliferation of religious and spiritual groups which the public has undiscerningly and indiscriminately labeled "cults." Many of the adherents of these new groups have come from the background of the traditional Christian churches. Most of them, by abandoning the beliefs and practices of their forefathers, have passed a negative judgment on the Christian Church and its relevance to contemporary life. The so-called cults have often been in the public eye because of the legal actions and Congressional investigations instigated by anticult organizations. Anguished parents, whose children have be come cult members, have turned to self-styled déprogrammera who have at times operated outside both civil and moral law. Yet the mainline Christian response to the new religions can, with few exceptions, be categorized as one of neglect and apathy. Though the churches have made extensive efforts to come to grips with the cultural upheavals of the mid-1960's,2 their attempts to meet the challenge of the cults have, on the whole, been slow, sporadic, and superficial. Many Christians, theologians included, have failed to grasp the significance of the new religious movements, which are already leaving an impact on society at large and on Christianity itself. It is unfortunate that we still lack a systematic treatment of the theological implications of these movements. The only concerted Christian response has come from evangelical Christianity, which has directed a considerable amount of literature3 to 1 See The Spiritual Community Guide (San Rafael, Calif.: Spiritual Community, 1978) and Gordon Melton, The Encyclopedia of American Religions 2 (Wilmington, N.C.: McGrath, 1978). -
Is the Bahá'í Faith a World Religion?
Published in the Journal of Bahá’í Studies Vol. 6, number 1 (1994) © Association for Bahá’í ™ Studies 1994 Is the Bahá’í Faith a World Religion?1 Seena Fazel Abstract This article will explore some of the issues involved in the sociological analysis of the status of the Bahá’í Faith. It will endeavor to present criteria for the labels “world religion” and “new religious movement,” as well as explore to what extent the Bahá’í Faith fulfils these criteria. It will attempt to demonstrate that the Bahá’í Faith is best categorized as a “world religion.” In a statement to the United Nations Commission on Palestine in 1947, Shoghi Effendi stated that the Bahá’í Faith “can be regarded in no other light than a world religion” (“Faith of Bahá’u’lláh” 219). However, today, despite the increasing expansion and influence of the Bahá’í Faith since Shoghi Effendi made that statement, its status outside the Bahá’í community remains controversial. In academic circles, it has shed the label of a sect of Islam,2 but there is no consensus about its present standing. A 1992 textbook on the world’s religions describes the problem: The question of how to “place” Bahaism is a little problematic. Although it originated as a sectarian movement within Shi‘ite Islam, there is now no sense in which Bahá’ís would regard themselves as Muslims, nor would they be recognized as such by any branch of Islam. Bahá’ís themselves have for some time now proclaimed their faith to be a “world religion” on a par with Islam, Christianity, and other established creeds. -
Constantine the Great and Christian Imperial Theocracy Charles Matson Odahl Boise State University
Boise State University ScholarWorks History Faculty Publications and Presentations Department of History 1-1-2007 Constantine the Great and Christian Imperial Theocracy Charles Matson Odahl Boise State University Publication Information Odahl, Charles Matson. (2007). "Constantine the Great and Christian Imperial Theocracy". Connections: European Studies Annual Review, 3, 89-113. This document was originally published in Connections: European Studies Annual Review by Rocky Mountain European Scholars Consortium. Copyright restrictions may apply. Coda: Recovering Constantine's European Legacy 111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 Constantine the Great and Christian Imperial Theocracy Charles Matson Odahl, Boise State University1 rom his Christian conversion under the influence of cept of imperial theocracy was conveyed in contemporary art Frevelatory experiences outside Rome in A.D. 312 until (Illustration I). his burial as the thirteenth Apostle at Constantinople in Although Constantine had been raised as a tolerant 337, Constantine the Great, pagan polytheist and had the first Christian emperor propagated several Olympian of the Roman world, initiated divinities, particularly Jupiter, the role of and set the model Hercules, Mars, and Sol, as for Christian imperial theoc di vine patrons during the early racy. Through his relationship years of his reign as emperor -
Visualizing the Transition out of High-Demand Religions
LMU/LLS Theses and Dissertations Spring April 2017 Visualizing the Transition Out of High-Demand Religions Summer Anne Myers Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/etd Part of the Art and Design Commons, and the Religion Commons Recommended Citation Myers, Summer Anne, "Visualizing the Transition Out of High-Demand Religions" (2017). LMU/LLS Theses and Dissertations. 321. https://digitalcommons.lmu.edu/etd/321 This Research Projects is brought to you for free and open access by Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in LMU/LLS Theses and Dissertations by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. Running Head: VISUALIZING RELIGIOUS TRANSITIONS Visualizing the Transition out of High Demand Religions by Summer Myers A research paper presented to the Faculty of the Department of Marital and Family Therapy Loyola Marymount University In partial fulfillment of the Requirements for the Degree Master of Arts in Marital and Family Therapy May 9, 2017 VISUALIZING RELIGIOUS TRANSITIONS i Signature Page VISUALIZING RELIGIOUS TRANSITIONS i Abstract This research uses a questionnaire and a bridge drawing directive to explore the lived experience of transitioning out of a high-demand religion. Subjects include disaffiliated Mormons, Jehovah’s Witnesses, and Fundamentalist Protestants who were recruited through a dedicated website via limited promotion in online communities for disaffiliates. Visual and textual responses are analyzed through qualitative coding, with additional analysis performed on the artwork using Hays and Lyons’ (1981) bridge drawing criteria. -
New Pilgrimage Destination in Romania-The Tomb of Father Arsenie Boca at Prislop Monastery
“Dimitrie Cantemir” Christian University Knowledge Horizons - Economics Volume 7, No. 3, pp. 151–153 P-ISSN: 2069-0932, E-ISSN: 2066-1061 © 2015 Pro Universitaria www.orizonturi.ucdc.ro NEW PILGRIMAGE DESTINATION IN ROMANIA-THE TOMB OF FATHER ARSENIE BOCA AT PRISLOP MONASTERY Mihaela Simona APOSTOL1, Adriana Anca CRISTEA2 , Tatiana Corina DOSESCU3 1“Dimitrie Cantemir” Christian University, Faculty of Political Science Communication and Public Relations, Bucharest, Romania, E-mail: [email protected] 2“Dimitrie Cantemir” Christian University, Faculty of Tourism and Commercial Management, Bucharest, Romania, E-mail: [email protected] 3“Dimitrie Cantemir” Christian University, Faculty of Tourism and Commercial Management, Bucharest, Romania, E-mail: [email protected] Abstract The emergence of new pilgrimage destinations enriches the cultural heritage of a country and sets Key words: in motion the economic growth locally, regionally and nationally. One of the best known pilgrimage Religious destinations in Romania is the tomb of Father Arsenie Boca located in Prislop. The information communication, religious provided by the media shows us that the number of pilgrims who come to Prislop is annually tourism , pilgrimage , growing. The possible canonization of Father Arsenie Boca and implicitly the official recognition of marketing this pilgrimage destination will have multiple implications in terms of culture and religion, but JEL Codes: especially economically. The development of infrastructure to support the development of tourism flows in the area, involves the development of a medium and long term strategy regionally and L 82, L83, M 31, locally. Tourism development will have a significant economic and image impact on the area M 37 Z 12 Introduction increases as the distance between the known world The pilgrimage is considered a powerful pastoral and the unknown world is greater. -
Considerations Regarding the Emergence, Evolution and Development of Daco-Roman Law and the Law of the Romanian Countries Until the 19Th Century
Journal of Law and Administrative Sciences No.13/2020 CONSIDERATIONS REGARDING THE EMERGENCE, EVOLUTION AND DEVELOPMENT OF DACO-ROMAN LAW AND THE LAW OF THE ROMANIAN COUNTRIES UNTIL THE 19TH CENTURY Associate Professor Mihail NIEMESCH, PhD. ”Titu Maiorescu” University, Romania [email protected] Abstract Romanian law is part of the family of Romano-Germanic law, right from the beginning of its appearance, motivated by a first circumstance according to which the Daco-Roman populations, after the conquest of Dacia by the Roman Empire, applied in parallel both the local legal customs and general principles of Roman law. During the Roman conquest, an important dimension of public administration in Dacia, a Roman province, was concerned with the legal norms of Roman and local law. Roman law appears in this province in the form of civil law and gentile law, the law applied in Roman Dacia having a statutory character, in the sense that each category of persons had a well-defined legal status. In the Wallachia, Moldova and Muntenia, a new stage of codification of legal norms appears, the sources of inspiration being especially the French, Italian, Swiss legislations, etc. Keywords: Roman Law, The law of the land, Ordinary law Introduction We can definitely speak of a Romanian law, in the classical sense of the notion, once with the formation of the Romanian Principalities. Equally valid is the fact that until the historical moment of great significance for the Romanian nation, the Union of 1859, there were three "Romanian Countries", mostly populated by Romanians and where Romanian traditions and customary rules influenced the evolution and development of these state formations. -
Arsenie Boca
-ARSENIE BOCA- Este considerat de mulţi credincioşi drept „ultimul sfânt al românilor“. Duhovnicul Arsenie Boca şi-a dus viaţa printre fapte considerate miracole de cei care le-au văzut şi vorbe cu tâlc, balansându-se între renumele profetic şi durerile simţite în temniţele comuniste. „Într-o zi, oamenii i s-au plâns: «Părinte, nu mai avem nisip de construcţie, ce ne facem? Numa dacă s-ar abate râul ăsta din loc, am mai putea găsi ceva nisip...». Părintele s-a dus în deal, pe apă, la vreo douăzeci de metri, şi s-a lăsat în genunchi. A făcut rugăciunea câteva ore. Şi, vă jur!, asta am văzut-o cu ochii mei, spre seară, apa a intrat în pământ şi a ieşit puţin mai încolo, lăsând la suprafaţă un nisip fin, strălucitor ca argintul. Muncitorii s-au închinat cu toţii, speriaţi, nevenindu-le să-şi creadă ochilor. «Rugaţi-vă, postiţi şi veţi putea şi voi!», le- a spus tuturor.“ Astfel de istorii, precum cea spusă de muncitorii care lucraseră la refacerea mănăstirii din localitate, puteau fi auzite, la Prislop, pe 28 noiembrie 1989. Atunci, toţi cei prezenţi acolo, proveniţi din toate zonele ţării, înfriguraţi de la vremea de afară şi extenuaţi de lipsurile unui regim politic ce mai avea de supravieţuit mai puţin de o lună, participau la ceva mai mult decât o înmormântare. Senzaţia era că România a pierdut un sfânt, o persoană în relaţie directă cu divinul, un făcător de minuni. Din sicriu, trupul lui Arsenie Boca trăda perioadele lungi de interogatorii, anchete şi întemniţări, al căror subiect fusese încă din anii 1950. -
The Life of the Romanian Theologian Antonie Plamadeala As a Runaway from the Secret Police and As a Political Prisoner in Communist Romania
The Life of the Romanian Theologian Antonie Plamadeala as a Runaway from the Secret Police and as a Political Prisoner in Communist Romania Cristina Plamadeala A Thesis in The Department of Theological Studies Presented in Partial Fulfillment of the Requirements for the Degree of Master of Arts (Theological Studies) at Concordia University Montreal, Quebec, Canada September 2015 © Cristina Plamadeala, 2015 CONCORDIA UNIVERSITY School of Graduate Studies This is to certify that the thesis prepared By: Cristina Plamadeala Entitled: The Life of the Romanian Theologian Antonie Plamadeala as a Runaway from the Secret Police and as a Political Prisoner in Communist Romania and submitted in partial fulfillment of the requirements for the degree of Master of Arts (Theological Studies) complies with the regulations of the University and meets the accepted standards with respect to originality and quality. Signed by the final Examining Committee: __________________________________Chair Chair’s name __________________________________Examiner Examiner’s name __________________________________Examiner Examiner’s name __________________________________Supervisor Supervisor’s name Approved by_______________________________________________________ Chair of Department or Graduate Program Director _______2015 _______________________________________________________ Dean of Faculty ii ABSTRACT The Life of the Romanian Theologian Antonie Plamadeala as a Runaway from the Secret Police and as a Political Prisoner in Communist Romania Cristina Plamadeala The present work discusses the life of the Romanian theologian Antonie Plamadeala (1926-2005) in the1940s-1950s. More specifically, it tells the story of his refuge from Bessarabia to Romania, of his run from Romania’s secret police (Securitate) and of his years of incarceration as a political prisoner for alleged ties to the Legionary Movement, known for its Fascist, paramilitary and anti-Semitic activity and rhetoric. -
Challenging Apostasy
This article was downloaded by: [Yale University Library] On: 29 June 2013, At: 02:07 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Religion Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/rrel20 Challenging apostasy: Responses to Moojan Momen's ‘Marginality and Apostasy in the Baha’i Community’ Michael Stausberg European Editor a , Denis MacEoin b , Sen McGlinn c , Eric Stetson Executive Director d , Frederick Glaysher e & Moojan Momen f a Department of Archaeology, History, Cultural Studies and Religion, Universitet i Bergen, Postboks 7805, Bergen, N-5020, Norway E-mail: b E-mail: c E-mail: d The Christian Universalist Association, E-mail: http:// www.christianuniversalist.org e E-mail: http://www.fglaysher.com f E-mail: Published online: 22 Feb 2011. To cite this article: Michael Stausberg European Editor , Denis MacEoin , Sen McGlinn , Eric Stetson Executive Director , Frederick Glaysher & Moojan Momen (2008): Challenging apostasy: Responses to Moojan Momen's ‘Marginality and Apostasy in the Baha’i Community’, Religion, 38:4, 384-393 To link to this article: http://dx.doi.org/10.1016/j.religion.2008.08.009 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.tandfonline.com/page/terms-and-conditions This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. -
Calendar of Roman Events
Introduction Steve Worboys and I began this calendar in 1980 or 1981 when we discovered that the exact dates of many events survive from Roman antiquity, the most famous being the ides of March murder of Caesar. Flipping through a few books on Roman history revealed a handful of dates, and we believed that to fill every day of the year would certainly be impossible. From 1981 until 1989 I kept the calendar, adding dates as I ran across them. In 1989 I typed the list into the computer and we began again to plunder books and journals for dates, this time recording sources. Since then I have worked and reworked the Calendar, revising old entries and adding many, many more. The Roman Calendar The calendar was reformed twice, once by Caesar in 46 BC and later by Augustus in 8 BC. Each of these reforms is described in A. K. Michels’ book The Calendar of the Roman Republic. In an ordinary pre-Julian year, the number of days in each month was as follows: 29 January 31 May 29 September 28 February 29 June 31 October 31 March 31 Quintilis (July) 29 November 29 April 29 Sextilis (August) 29 December. The Romans did not number the days of the months consecutively. They reckoned backwards from three fixed points: The kalends, the nones, and the ides. The kalends is the first day of the month. For months with 31 days the nones fall on the 7th and the ides the 15th. For other months the nones fall on the 5th and the ides on the 13th.