Becoming a Christian in Christendom
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Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century
Thornton, Brendan Jamal. 2018. Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century. Latin American Research Review 53(4), pp. 857–862. DOI: https://doi.org/10.25222/larr.341 BOOK REVIEW ESSAYS Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century Brendan Jamal Thornton University of North Carolina at Chapel Hill, US [email protected] This essay reviews the following works: The Cambridge History of Religions in Latin America. Edited by Virginia Garrard-Burnett, Paul Freston, and Stephen C. Dove. New York: Cambridge University Press, 2016. Pp. xii + 830. $250.00 hardcover. ISBN: 9780521767330. Native Evangelism in Central Mexico. By Hugo G. Nutini and Jean F. Nutini. Austin: University of Texas Press, 2014. Pp. vii + 197. $55.00 hardcover. ISBN: 9780292744127. New Centers of Global Evangelicalism in Latin America and Africa. By Stephen Offutt. New York: Cambridge University Press, 2015. Pp. viii + 192. $80.18 hardcover. ISBN: 9781107078321. The Roots of Pope Francis’s Social and Political Thought: From Argentina to the Vatican. By Thomas R. Rourke. Lanham: Rowman and Littlefield, 2016. Pp. vii + 220. $80.00 hardcover. ISBN: 9781442272712. Latin America today is much more than simply Catholic. To describe it as such would obscure the complicated cultural history of the region while belying the lived experiences of believers and the dynamic transformations in the religious field that have distinguished the longue durée of colonial and postcolonial Latin America. Diversity, heterodoxy, and pluralism have always been more useful descriptors of religion in Latin America than orthodoxy or homogeneity, despite the ostensible ubiquity of Catholic identity. -
"A Human Being's Highest Perfection": the Grammar and Vocabulary of Virtue in Kierkegaard's Upbuilding Discourses
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 33 Issue 3 Article 4 7-1-2016 "A Human Being's Highest Perfection": The Grammar and Vocabulary of Virtue in Kierkegaard's Upbuilding Discourses Pieter H. Vos Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Vos, Pieter H. (2016) ""A Human Being's Highest Perfection": The Grammar and Vocabulary of Virtue in Kierkegaard's Upbuilding Discourses," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 33 : Iss. 3 , Article 4. DOI: 10.5840/faithphil201661461 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol33/iss3/4 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. “A HUMAN BEING’S HIGHEST PERFECTION”: THE GRAMMAR AND VOCABULARY OF VIRTUE IN KIERKEGAARD’S UPBUILDING DISCOURSES Pieter H. Vos Focusing on the grammar and vocabulary of virtue in Kierkegaard’s upbuilding works, it is argued that the Danish philosopher represents a Christian conception of the moral life that is distinct from but—contrary to Alasdair MacIntyre’s claim—not completely opposed to Aristotelian and Thomistic virtue ethics. Although the realities of sin and salvation transcend virtue ethics based purely on human nature, it is demonstrated that this does not prevent Kierkegaard from speaking constructively about human nature, its teleology (a teleological conception of the self) and about the virtues. -
Globalization and Orthodox Christianity: a Glocal Perspective
religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives. -
A Christian Understanding of Property: Spiritual Themes Underlying Western Property
A paper presented at the Pacific Rim Real Estate Conference, Melbourne, January 2005 A Christian Understanding of Property: Spiritual themes underlying Western property Garrick Small, PhD University of Technology, Sydney [email protected] Abstract: Interest in customary title has raised awareness of the cultural dependence of property and its relationship to spirituality. Western culture has a historical connection with Christian spirituality, yet its property institution is seldom related to it. Property is found within Christian thought from the very beginning of the Old Testament and shares several important commonalities with customary peoples. The notion of property is evident in the gospels along with repeated comments on the correct application of riches. Early Christianity can be viewed as a development of the Old Testament property institution consistent with other aspects of Christian moral thought. Changes in the institution of property through the Christian era can be seen to parallel changes in Christian thought eventually leading to present day property. Overall, property can be linked to the spiritual roots of Western culture in a manner that has the capacity to inform the development of dialogue with customary peoples in their endeavours to assert the validity of their property conventions. Keywords: property theory, customary title, moral theology, social economics, property and culture Introduction The current institution of property was initiated in the sixteenth century as the former conditional notion of private property was replaced by absolute property (Anderson 1979). That century also saw radical changes in other human institutions. Modernity began with Machiavelli’s (d.1527) option to replace classical realism with empiricism in political science1 (Machiavelli and Mansfield 1985). -
John Carroll and the Origins of an American Catholic Church, 1783–1815 Author(S): Catherine O’Donnell Source: the William and Mary Quarterly, Vol
John Carroll and the Origins of an American Catholic Church, 1783–1815 Author(s): Catherine O’Donnell Source: The William and Mary Quarterly, Vol. 68, No. 1 (January 2011), pp. 101-126 Published by: Omohundro Institute of Early American History and Culture Stable URL: https://www.jstor.org/stable/10.5309/willmaryquar.68.1.0101 Accessed: 17-10-2018 15:23 UTC 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]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Omohundro Institute of Early American History and Culture is collaborating with JSTOR to digitize, preserve and extend access to The William and Mary Quarterly This content downloaded from 134.198.197.121 on Wed, 17 Oct 2018 15:23:24 UTC All use subject to https://about.jstor.org/terms 101 John Carroll and the Origins of an American Catholic Church, 1783–1815 Catherine O’Donnell n 1806 Baltimoreans saw ground broken for the first cathedral in the United States. John Carroll, consecrated as the nation’s first Catholic Ibishop in 1790, had commissioned Capitol architect Benjamin Latrobe and worked with him on the building’s design. They planned a neoclassi- cal brick facade and an interior with the cruciform shape, nave, narthex, and chorus of a European cathedral. -
A Third-Way Reformed Approach to Christ and Culture: Appropriating Kuyperian Neo-Calvinism and the Two Kingdoms Perspective*
MAJT 20 (2009): 75−94 A THIRD-WAY REFORMED APPROACH TO CHRIST AND CULTURE: APPROPRIATING KUYPERIAN NEO-CALVINISM AND THE TWO KINGDOMS PERSPECTIVE* by Ryan McIlhenny AS A PASTOR’S KID growing up in an evangelical reformed denomination, I was raised on a steady diet of Kuyperian Neo-Calvinism, a theologically “reformational” understanding of the world that galvanized one toward social, religious, and political engagement. Members of my church, alone or with other congregations, worked to initiate moral reform in my be- loved city by the bay. While scoring noticeable victories in the area of morality and constitutional rights, I often wondered whether such tri- umphs brought the city closer to being Christian. City legislators were quite furtive in overturning the efforts of religious conservatives, and it seemed hardly worth the effort to morally and spiritually redeem the city. Few took notice of my church’s efforts; those who did, finding our community a place of refuge from the world, recognized our witness. Over the years I have discovered that a local witness can be much more powerful as a means toward transformation than simply moral reform from the top down. Even today’s thinkers have become more receptive of the idea that significant social change can occur “from below.” And the reality of being a witness requires cultural activity. The world sees the good work of Christians and glorifies God the Father; the world knows us by our love. The conservative evangelical right has had its fifteen min- utes, but believers are still called to be witnesses to the world. -
Kierkegaard on Indirect Communication, the Crowd, and a Monstrous Illusion Antony Aumann Northern Michigan University, [email protected]
Northern Michigan University The Commons Faculty Works 2010 Kierkegaard on Indirect Communication, the Crowd, and a Monstrous Illusion Antony Aumann Northern Michigan University, [email protected] Follow this and additional works at: http://commons.nmu.edu/facwork Part of the Continental Philosophy Commons, Esthetics Commons, and the History of Philosophy Commons Recommended Citation Antony Aumann, “Kierkegaard on Indirect Communication, the Crowd, and a Monstrous Illusion,” in Robert L. Perkins (ed.), International Kierkegaard Commentary: Point of View (Macon, GA: Mercer University Press, 2010) 295-324. This Conference Paper in Published Proceedings is brought to you for free and open access by The ommonC s. It has been accepted for inclusion in Faculty Works by an authorized administrator of The ommonC s. For more information, please contact [email protected],[email protected], [email protected], [email protected]. Kierkegaard on Indirect Communication, the Crowd, and a Monstrous Illusion Antony Aumann One thing that continues to attract people to Kierkegaard’s writings is his inexhaustible literary creativity. Unlike many thinkers, he does not express his philosophical insights in straightforward academic prose. He delivers them to us under pseudonyms, through narratives, and in an ironic or humorous style. Even in his seemingly straightforward works, we find trickery and “profound deception.”1 Part of what makes Kierkegaard’s literary style of philosophical interest is the theory that lies behind it, his so-called “theory of indirect communication.” The most exciting and provocative aspect of the theory concerns the alleged importance of indirect communication. In several places throughout Kierkegaard’s writings we find the claim that there are some ends only indirect communication can accomplish—a claim not meant to entail the guaranteed success of indirect communication, only its ability to do what direct communication cannot. -
The Death of Christian Culture
Memoriœ piœ patris carrissimi quoque et matris dulcissimœ hunc libellum filius indignus dedicat in cordibus Jesu et Mariœ. The Death of Christian Culture. Copyright © 2008 IHS Press. First published in 1978 by Arlington House in New Rochelle, New York. Preface, footnotes, typesetting, layout, and cover design copyright 2008 IHS Press. Content of the work is copyright Senior Family Ink. All rights reserved. Portions of chapter 2 originally appeared in University of Wyoming Publications 25(3), 1961; chapter 6 in Gary Tate, ed., Reflections on High School English (Tulsa, Okla.: University of Tulsa Press, 1966); and chapter 7 in the Journal of the Kansas Bar Association 39, Winter 1970. No portion of this work may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without permission in writing from the publisher, except by a reviewer who may quote brief passages in a review, or except in cases where rights to content reproduced herein is retained by its original author or other rights holder, and further reproduction is subject to permission otherwise granted thereby according to applicable agreements and laws. ISBN-13 (eBook): 978-1-932528-51-0 ISBN-10 (eBook): 1-932528-51-2 Library of Congress Cataloging-in-Publication Data Senior, John, 1923– The death of Christian culture / John Senior; foreword by Andrew Senior; introduction by David Allen White. p. cm. Originally published: New Rochelle, N.Y. : Arlington House, c1978. ISBN-13: 978-1-932528-51-0 1. Civilization, Christian. 2. Christianity–20th century. I. Title. BR115.C5S46 2008 261.5–dc22 2007039625 IHS Press is the only publisher dedicated exclusively to the social teachings of the Catholic Church. -
THE END of CHRISTENDOM Stuart Murray Williams
THE END OF CHRISTENDOM Stuart Murray Williams (Presented at Global Connections Interface Consultation, May 2004) Snapshots of post-Christendom In a London school a teenager with no church connections hears the Christmas story for the first time. His teacher tells it well and he is fascinated by this amazing story. Risking his friends’ mockery, after the lesson he thanks her for the story. One thing had disturbed him, so he asks: ‘Why did they give the baby a swear-word for his name?’ One Sunday in Oxford a man visits a church building to collect something for his partner who works during the week in a creative-arts project the church runs. He arrives as the morning congregation is leaving and recognises the minister, whom he knows. Surprised, he asks: ‘What are all these people doing here? I didn’t know churches were open on Sundays!’ Two snapshots of ‘post-Christendom’ – a culture in which central features of the Christian story are unknown and churches are alien institutions whose rhythms do not normally impinge on most members of society. Only a few years ago, neither would have been credible, but today there are numerous signs that the ‘Christendom’ era in western culture is fading. In these snapshots, an unknown story and alien institution provoke surprise not hostility, curiosity not indifference. The story fascinates; the institution is intriguing. Total ignorance of church and Christianity may not yet be widespread, but it is becoming more common, especially in our inner cities. Over the coming decades, as the last generation who are familiar with the Christian story and for whom churches still have cultural significance dies, the change of epoch from Christendom to post-Christendom will be complete. -
Søren Kierkegaard Newsletter 47
CONTENTS Page NEWS AND ANNOUNCEMENTS ARTICLE The Joy of Kierkegaard By Hugh S. Pyper REVIEWS 1st Glauben wiederholbar? Derrida liest Kierkegaard by Tilman Bey rich By Heiko Schuiz Upbuilding Discourses: Philosophy, Literature, and Theology by George Pattison Reviewed by David D. Possen Editor: Gordon Marino Number 47 Associate Editors: Jamie Lorentzen, John Poling and February, 2004 David Possen Assistant Editor: Cynthia Wales Lund Managing Editor: Cleo N. Granneman , SPECIAL ANNOUNCEMENTS DANISH COURSE, SUMMER 2004 The Kierkegaard Library will offer a month-long intensive Danish course this summer June 28 - July 23. Sinead Ladegaard Knox from Copenhagen will be the instructor. If you are interested, please email Gordon Marino immediately at marino@,stolaf.edu. Class size is limited to the first scholars who apply. SUMMER FELLOWSHIP PROGRAM 2004 Summer fellowships for research in residence are offered to scholars for use of the collection between June 1 and November 15. The awards include campus housing and a $250 per month stipend. Scholarships are available at other times of year also. Please contact Gordon Marino immediately if you are interested in the 2004 program. 5"' International Kierkegaard Conference June 11-15,2005 CALL FOR PAPERS The Hong Kierkegaard Library will host its 5thInternational Conference June 11-15,2005 at St. Olaf College. The theme of the conference will be "Kierkegaard's Journals and Notebooks." Professor George Pattison of Oxford University will offer the keynote address. Papers are to have a reading length, which will be strictly applied, of 20 minutes. We are also planning to hold a dissertation panel discussion in which scholars who are in the process of writing or who have just completed their dissertations will summarize their research. -
Redalyc.Kierkegaard ́S Search for Absolutes
Sincronía E-ISSN: 1562-384X [email protected] Universidad de Guadalajara México Máhrik, Tibor; Králik, Roman Kierkegaard s search for absolutes Sincronía, núm. 63, enero-junio, 2013, pp. 1-6 Universidad de Guadalajara Guadalajara, México Available in: http://www.redalyc.org/articulo.oa?id=513851569030 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative ISSN: 1562-384X Revista de Filosofía y Letras Departamento de Filosofía / Departamento de Letras Introduction Kierkegaard was an enormously able Kierkegaard´s search for absolutes. ´high-brow´ and well-educated man, not only in the field of philosophy but at Máhrik, Tibor equally in that of theology. His works Králik, Roman reflect crucial aspects of both subjects of study accompanied by a rare panoramic view he was thinkingstudy accompanied about the challenges by a rare panoramicof his age within. view he was thinking about the challenges of his age within. As well as a view of European philosophical thinking, we focus on the analysis of key texts. The texts that occur in his works discuss reality by terms of terminology relevant to the category of truth. Different scholars classify Kierkegaard´s work in several ways. In our lecture we have made a selection of so called offensive writings as classified by a Canadian professor McKinnon. The argument stood for the McKinnon´s topical sensitivity of selection. Among the existing ones it is this one that suits our purposes the best. -
The Popes and the Order of Culture: Leo Xiii to Benedict Xvi
Contact ICSST 400 South Orange Avenue South Orange, NJ 07079 Tel: 973.761.9575 [email protected] Institute for Christian Spirituality theology.shu.edu/ICS THE POPES AND THE ORDER OF CULTURE: LEO XIII TO BENEDICT XVI Archbishop Gerety Lecture, Seton Hall, January 26, 2006 Avery Cardinal Dulles, S.J. I feel greatly privileged give this lecture in honor of your Archbishop Emeritus. My personal friendship with, and esteem for, Archbishop Gerety go back at least to 1971, when he invited me to give two weeks of lectures to his priests in Portland, Maine. I still see him several times a year, and am always encouraged to see his liveliness at what most of us regard as an advanced age. I hope that my reflections on faith and culture will harmonize with his insights. St. Augustine said with reference to time that he knew what it was until he was asked to define it. One might say the same about culture. We are all familiar with it from daily experience, but we find it almost impossible to put in words what we know. In the sense I am going to use the term, a culture may 1 be roughly described as a set of ideas and attitudes, historically transmitted, that pervades a given social group, inclining its members to feel, think, speak, and act in certain ways. Benedict XVI in a recent book calls culture the “system of notions and thought patterns that preconditions the individual human being.” He goes on to say: “The first and foremost component of culture is the common language; then comes the constitution of the society, that is, the government with its subdivisions, then law, customs, moral concepts, art, forms of worship, and so on.” Theologically considered, culture is “the system of life into which the Word of the gospel enters.”i Some speak as though all cultures were equally good, but this can hardly be the case.