Christianity and Violence
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Country Snapshot Serbia
Occasional Papers on Religion in Eastern Europe Volume 39 Issue 5 Article 9 2019 Country Snapshot Serbia Belgrade Open School Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Eastern European Studies Commons, and the Religion Commons Recommended Citation Open School, Belgrade (2019) "Country Snapshot Serbia," Occasional Papers on Religion in Eastern Europe: Vol. 39 : Iss. 5 , Article 9. Available at: https://digitalcommons.georgefox.edu/ree/vol39/iss5/9 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. Country snapshot Serbia By Belgrade Open School The Christian faith has been present in the territory comprising modern Serbia since the Roman period. After the initial spread of Christianity to the area in the 2nd century, religious authority fluctuated between Rome and Constantinople, before Eastern Orthodoxy became established in the late 9th century. Under the medieval Nemanjic dynasty, the Serbian Orthodox Church achieved autocephalous status in 1219, and was elevated to a patriarchate in 1346. Islam was introduced in Serbia with the Ottoman presence in the Balkans from the 14th century onwards. Varying degrees of tolerance between the Orthodox and Muslim populations of foreign and Slavic descent followed. Between 1804 and 1815, a series of Serbian uprisings against Ottoman rule culminated in Serbia gaining autonomy under the rule of Serbian hereditable princes in 1830, and eventually in complete independence in 1878. -
The Myth of Religious Violence
The Myth of Religious Violence The idea that “religion” is peculiarly prone to violence is not based in fact, but is an ideological justification for the dominance of secular social orders, which can and do inspire violence. The myth of religious violence leads us to turn a blind eye to the causes of non-Western grievances against the Western world. Christian Reflection Prayer A Series in Faith and Ethics Scripture Reading: James 4:1-3 Reflection “People can and do commit violence in the name of God,” William Cavanagh admits. Confessing this is a step toward a more humble faith. But he challenges the stronger claim that there is something Focus Article: called “religion” that is more likely to cause violence than what is Religion, Violence, not religion. Seeing through that “myth” is a step toward a more Nonsense, and Power accurate understanding of violence in our world. (Patterns of Violence, Cavanaugh outlines three reasons to be suspicious of the idea pp. 11-19) that religion is peculiarly prone to violence. 4The distinction between “religious” and “secular” is too unstable. The Suggested Articles: “myth” is supported in this way: religious and secular things (that American Religions and is, beliefs, institutions, causes) can be easily distinguished, and the War religious ones are more violent because they are absolutist, divisive, (Patterns of Violence, and non-rational. When counter-examples to this line of thinking are pp. 81-86) raised—e.g., most wars and exterminations are spawned by nation- What Kind of Religion Is alism, totalitarianism, ethnic rivalry, control of resources and markets, Safe for Society? atheist ideologies, and other “secular” causes—some curious fudging (Patterns of Violence, occurs. -
War – Just Or Justifiable? a Christian Orthodox Perspective
Studia Oecumenica 16 (2016) s. 113–122 Sławomir NowoSad Wydział Teologii KUL War – Just or Justifiable? A Christian Orthodox Perspective Abstract Being sent to the world Christianity had to determine its moral assessment of different worldly realities, war and peace among them. While the Western tradition rather early de- veloped a just war doctrine, the East took a different path. War has constantly been per- ceived as evil though in some circumstances necessary and hence justifiable (but strictly speaking neither “just” nor “good”). Both the Greek Fathers and later Eastern authors and Church figures, like Ecumenical Patriarch Bartholomew, would develop their understand- ing of warfare as “irrational” and an obstacle on every Christian’s path to theosis. The Russian Orthodox Bishops’ The Basis of the Social Concept is a rare example of a more elaborated theory of the justification of warfare. Keywords: just war, Christian Orthodoxy. Wojna sprawiedliwa z perspektywy prawosławnej Streszczenie Inaczej niż na Zachodzie, chrześcijański Wschód o wiele ostrożniej formułował teorię wojny sprawiedliwej (ius ad bellum). Widział wojnę zawsze jako zło, jakkolwiek w pew- nych okolicznościach uznawał jej konieczność. W centrum prawosławnej teologii i liturgii jest zawsze pokój jako wyjątkowy i zobowiązujący dar Boży. Angażowanie się w wojnę, nawet jeśli konieczne, staje się przeszkodą na drodze od theosis, która ma być celem dla każdego chrześcijanina. Uznając irracjonalność wojny i niemożliwość jej pogodze- nia z wolą Bożą, teologia prawosławna odnotowała jednak próby określenia warunków jej podjęcia, jak i sposobów ograniczenia jej złych skutków (ius in bello). Wielokrotnie przeciwko niegodziwości wojny wypowiadał się Patriarcha Konstantynopola Bartłomiej, a względnie pełne opracowanie etycznych aspektów wojny dali prawosławni biskupi ro- syjscy w 2000 r. -
The Rites of Violence: Religious Riot in Sixteenth-Century France Author(S): Natalie Zemon Davis Source: Past & Present, No
The Past and Present Society The Rites of Violence: Religious Riot in Sixteenth-Century France Author(s): Natalie Zemon Davis Source: Past & Present, No. 59 (May, 1973), pp. 51-91 Published by: Oxford University Press on behalf of The Past and Present Society Stable URL: http://www.jstor.org/stable/650379 . Accessed: 29/10/2013 12:12 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Oxford University Press and The Past and Present Society are collaborating with JSTOR to digitize, preserve and extend access to Past &Present. http://www.jstor.org This content downloaded from 137.205.218.77 on Tue, 29 Oct 2013 12:12:25 PM All use subject to JSTOR Terms and Conditions THE RITES OF VIOLENCE: RELIGIOUS RIOT IN SIXTEENTH-CENTURY FRANCE * These are the statutesand judgments,which ye shall observe to do in the land, which the Lord God of thy fathersgiveth thee... Ye shall utterly destroyall the places whereinthe nations which he shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: And ye shall overthrowtheir altars, and break theirpillars and burn their groves with fire; and ye shall hew down the gravenimages of theirgods, and the names of them out of that xii. -
What Does It Mean to Grieve the Holy Spirit (Ephesians 4:30)? 27 Joshua M
1 Spring 2019 • Volume 16, Number 1 Spring 2019 • Vol. 16, No. 1 The Baptist Center for Theology and Ministry New Orleans Baptist Theological Seminary Editor-in-Chief 2019 EDITORIAL ADVISORY BOARD Charles S. Kelley, ThD Bart Barber, PhD Executive Editor First Baptist Church of Farmersville, Texas Steve W. Lemke, PhD Rex Butler, PhD Editor & BCTM Director New Orleans Baptist Theological Seminary Adam Harwood, PhD Research Assistant Nathan Finn, PhD Hoyt Denton North Greenville University Book Review Editors Eric Hankins, PhD Archie England, PhD First Baptist Fairhope, Fairhope, Alabama Dennis Phelps, PhD Malcolm Yarnell, PhD Southwestern Baptist Theological Seminary The Baptist Center for Theology and Ministry is a research institute of New Orleans Baptist Theological Seminary. The seminary is located at 3939 Gentilly Blvd., New Orleans, LA 70126. BCTM exists to provide theological and ministerial resources to enrich and energize ministry in Baptist churches. Our goal is to bring together professor and practitioner to produce and apply these resources to Baptist life, polity, and ministry. The mission of the BCTM is to develop, preserve, and communicate the distinctive theological identity of Baptists. The Journal for Baptist Theology and Ministry is published semiannually by the Baptist Center for Theology and Ministry. Copyright ©2019 The Baptist Center for Theology and Ministry, New Orleans Baptist Theological Seminary. All Rights Reserved. This peridiocal is indexed in the ATLA Religion Database® (ATLA RDB®), http://www.atla.com. CONTACT BCTM (800) 662-8701, ext. 8074 [email protected] www.baptistcenter.com SUBMISSIONS Visit the Baptist Center website for submission guidelines. TABLE OF CONTENTS Editorial Introduction 1 Adam Harwood The Role, Purpose, and Nature of Women according to Martin Luther 2 Joe Early Jr. -
Amos Yong Complete Curriculum Vitae
Y o n g C V | 1 AMOS YONG COMPLETE CURRICULUM VITAE Table of Contents PERSONAL & PROFESSIONAL DATA ..................................................................................... 2 Education ................................................................................................................................................... 2 Academic & Administrative Positions & Other Employment .................................................................... 3 Visiting Professorships & Fellowships ....................................................................................................... 3 Memberships & Certifications ................................................................................................................... 3 PUBLICATIONS ............................................................................................................................ 4 Monographs/Books – and Reviews Thereof.............................................................................................. 4 Edited Volumes – and Reviews Thereof .................................................................................................. 11 Co-edited Book Series .............................................................................................................................. 16 Missiological Engagements: Church, Theology and Culture in Global Contexts (IVP Academic) – with Scott W. Sunquist and John R. Franke ................................................................................................ -
Religious Violence in Late Antiquity Peter Van Nuffelen
C:/ITOOLS/WMS/CUP-NEW/18849243/WORKINGFOLDER/CWHV-V1/9781107120129C25.3D 512 [512–530] 8.8.2019 8:47PM 25 Religious Violence in Late Antiquity peter van nuffelen Late Antiquity and Modernity This chapter is the first in this book to have ‘religious violence’ in its title. Late antiquity, then, seems to mark the introduction of a new type of violence. Such is the conclusion of a leading scholar of late antique violence, Johannes Hahn, who writes: ‘Religious violence as a phenom- enon of public life is indeed peculiar to Late Antiquity’. Hahn attributes this development to the conversion of Constantine and the Roman Empire 1 to Christianity. The flow of recent studies on late antique religious violence and its virtual absence in studies of the classical world seem to confirm that judgement. Yet, is religious violence really a typically late antique and Christian feature? If that were the case, what are we to do with the anti-Christian measures of the Roman state, for example those of Diocletian? What about the anti-Manichaean decrees of this emperor? What about the desecration of the Jewish temple in 168 BCE by the Seleucid King Antiochus IV, and the suppression of the Bacchanalia by the Roman Senate in 186 BCE? The list could be many times longer. Maybe there are, after all, more chapters to be written on religious violence in ancient Greece and Rome. The seemingly obvious nature of the identification of religious violence and late antiquity is reflected in a general lack of definition of what counts as such. Scholars of late antique violence rarely deal with sacralised violence in cult, like sacrifice, which is generally seen to have been marginalised. -
The Violence of Religious Sects
Marco Geuna Machiavelli and the violence of religious sects (New York, Italian Academy, December 7th 2016) 1. Introduction: Contemporary post-secular societies and the possibility of a critique of religion 1. Contemporary democratic societies have for some time been presented as post-secular societies. 1 This newly coined adjective is customarily taken to suggest that the process of secularization, which has characterized western societies since the early modern period, appears to have come to a halt. Indeed, for more than two decades we have had to deal with what some have called the “revenge of God”2, with a return of religions, in particular monotheistic religions, to the forefront of the public sphere. As early as the 1990s, scholars like José Casanova3 and Peter Berger4 called attention to the re-emergence of the need for the sacred and, more generally, to the processes of de-secularization passing through contemporary societies. They analysed the increasingly widespread calls for the de- privatisation of religious faiths advanced in diverse social and political contexts, focusing not only the dynamics of radical Islam but also on more recent developments in evangelical Protestantism and in important sectors of Catholicism in various European and American countries. In the late modern period the religious phenomenon thus seems to have regained the presence and importance in the public scene that over the past two centuries it appeared to have lost. This return of religion to the public sphere has also been investigated, from a normative point of view, by contemporary moral philosophy and political philosophy. In the first instance thinkers critical of liberalism, neo-conservative authors and certain communitarian philosophers5 raised the issue of a need to rework the notion of secularism which, together with the separation of the state and church, was at the centre of the liberal-democratic order. -
Religious Intolerance and Aggression
05-Lundskow-45595:05-Lundskow-45595.qxd 5/20/2008 9:23 PM Page 209 CHAPTER 5 Religious Intolerance and Aggression Introduction In the world today, violence associated with religion, whether on a small or large scale, seems almost like a normal part of life. However, this was not always the case. Conventionally, we believe that the Romans persecuted Christians for their faith, but such is not exactly correct. Rather, the Romans perceived the Christians as a threat to their political hegemony, because the Christians refused to acknowledge the emperors (usually when deceased) as gods. Although it is true that the Christians did refuse to acknowledge the emperors as gods, they were not any more or less disloyal than their pagan contemporaries. By the fourth century, Christians served ably in the imperial legions, and eventually, as presented in Chapter 2, Christianity became the religion of the empire and thereafter reshaped Western civilization. Yet today, we find that religious intolerance and aggression have become part of every major religion. Although a small part, intolerance and violence influence reli- gion beyond their prevalence because they often produce dramatic and horrific acts, such as the destruction of the Murrah Federal Building in Oklahoma City on April 19, 1995 (Image 5.1) and the destruction of the World Trade Center towers on September 11, 2001. These are among the most infamous events, but there have been many others. We should also not imagine that religious violence takes the form only of terrorism, or that terrorism only takes the form of a quick, one-time event. -
Violence and Discrimination Against India's Religious Minorities
briefing A Narrowing Space: Violence and discrimination against India's religious minorities Center for Study of Society and Secularism & Minority Rights Group International Friday prayer at the Jama Masjid, New Delhi. Mays Al-Juboori. Acknowledgements events. Through these interventions we seek to shape public This report has been produced with the assistance of the opinion and influence policies in favor of stigmatized groups. Swedish International Development Cooperation Agency. In recognition of its contribution to communal harmony, CSSS The contents of this report are the sole responsibility of was awarded the Communal Harmony award given by the Minority Rights Group International and the Center for Study Ministry of Home Affairs in 2015. of Society and Secularism, and can in no way be taken to reflect the views of the Swedish International Development Minority Rights Group International Cooperation Agency. Minority Rights Group International (MRG) is a non-governmental organization (NGO) working to secure the rights of ethnic, religious and linguistic minorities and indigenous peoples worldwide, and to promote cooperation and understanding between communities. Our activities are focused on international advocacy, training, publishing and outreach. We are guided by the needs expressed by our worldwide partner network of organizations, which represent Center for Study of Society and Secularism minority and indigenous peoples. The Centre for Study of Society and Secularism (CSSS) is a non profit organization founded in 1993 by the celebrated MRG works with over 150 organizations in nearly 50 Islamic scholar Dr. Asghar Ali Engineer. CSSS works in countries. Our governing Council, which meets twice a different states of India. CSSS works for the rights of the year, has members from 10 different countries. -
Religious Terrorism
6 O Religious Terrorism errorism in the name of religion has become the predominant model for Tpolitical violence in the modern world. This is not to suggest that it is the only model because nationalism and ideology remain as potent catalysts for extremist behavior. However, religious extremism has become a central issue for the global community. In the modern era, religious terrorism has increased in its frequency, scale of violence, and global reach. At the same time, a relative decline has occurred in secular terrorism. The old ideologies of class conflict, anticolonial liberation, and secular nationalism have been challenged by a new and vigorous infusion of sec- tarian ideologies. Grassroots extremist support for religious violence has been most widespread among populations living in repressive societies that do not per- mit demands for reform or other expressions of dissent. What is religious terrorism? What are its fundamental attributes? Religious ter- rorism is a type of political violence motivated by an absolute belief that an other- worldly power has sanctioned—and commanded—terrorist violence for the greater glory of the faith. Acts committed in the name of the faith will be forgiven by the otherworldly power and perhaps rewarded in an afterlife. In essence, one’s religious faith legitimizes violence as long as such violence is an expression of the will of one’s deity. Table 6.1 presents a model that compares the fundamental characteristics of religious and secular terrorism. The discussion in this chapter will review the -
Download the December 2019 Edition of the IWS Bibliography
The Robert E. Webber Institute for Worship Studies Bibliography on Worship Studies Edited by Mark A. Torgerson, Ph.D. December 2019 The Master and Doctor of Worship Studies programs are based significantly on the eight volumes of The Complete Library of Christian Worship. Numerous articles and bibliographies appear in these volumes. Because they form a basis of knowledge for our program, they will not be cited but once in the reference materials below. The following bibliography covers additional resources (by no means exhaustive), some of which may be required reading for courses in the Master and Doctor of Worship Studies programs. In light of the fact that Christian worship is always embodied within the cultural context of a community, the resources mentioned in the following bibliography will refer to cultural analyses as well as theological studies. Many titles could easily be categorized under several “headings,” so it would be wise to explore multiple areas when building a list of possible resources to examine. Recent titles added to the bibliography are located just after the table of contents. The titles mentioned are also integrated into the bibliography under the appropriate headings. Table of Contents I. General Theological Resources .................................................................................. 7 A. Introductory Materials ................................................................................................... 7 B. The Church ...................................................................................................................