The Central Beliefs of the Xhosa Cattle-Killing

1987 ◽  
Vol 28 (1) ◽  
pp. 43-63 ◽  
Author(s):  
J. B. Peires
Keyword(s):  
Colonial Rule ◽  
The Earth ◽  
The People ◽  
Peculiar Form ◽  
The World ◽  
Resurrection Of The Dead ◽  
The Dead

The Xhosa cattle-killing movement of 1856–7 cannot be explained as a superstitious ‘pagan reaction’to the intrusion of colonial rule and Christian civilization. It owes its peculiar form to the lungsickness epidemic of 1854, which carried off over 100,000 Xhosa cattle. The Xhosa theory of disease indicated that the sick cattle had been contaminated by the witchcraft practices of the people, and that these tainted cattle would have to be slaughtered lest they infect the pure new cattle which were about to rise.The idea of the resurrection of the dead was partly due to the Xhosa belief that the dead do not really die or depart from the world of the living, and partly to the Xhosa myth of creation, which held that all life originated in a certain cavern in the ground which might yet again pour forth its blessings on the earth. Christian doctrines, transmitted through the prophets Nxele and Mhlakaza, supplemented and elaborated these indigenous Xhosa beliefs. The Xhosa and the Christian elements united together in the person of the expected redeemer Sifuba-sibanzi (the broad-chested one). The central beliefs of the Xhosa cattle-killing were neither irrational nor atavistic. Ironically, it was probably because they were so rational and so appropriate that they ultimately proved to be so deadly.

The Material and Spiritual Rationales Are Inseparable

2012 ◽  
Author(s):  
Roald Hoffmann
Keyword(s):  
Sewage Treatment ◽  
Sustainable Chemistry ◽  
The Earth ◽  
The People ◽  
Moral Perspective ◽  
Material Reality ◽  
The World ◽  
Spiritual Satisfaction ◽  
To Come ◽  
Fundamental Tension

There are sound spiritual reasons for the ecological and environmentalist perspective—for minimizing pollution and harm to ourselves, to future generations, to the earth. Are these consistent with the material reality and aspirations of chemistry and chemical industry? One would like to think they are. But what of the realities? I want to take a hard, personal look at this fundamental tension. And also search for what is special about Green or Sustainable Chemistry, facing up to the obstacles confronting the field. And, while reaching for a measure of transformation, a multifaceted Green Index, to come back to a moral perspective on our creative activities. Chemists and chemical engineers are prone to believe that the general public does not recognize the contributions that chemistry has made to our health and our standard of living. And we often cringe at the perception that others blame us (and the great industries that employ us) for fouling our own nest, the infinity of ways we have found of affecting adversely our bodies and the earth by producing on the megaton scale the unnatural. Each of these adverse opinions can be productively discussed—both with the people whose adversarial or anguished arguments chemists react to, and with the chemists’ exaggerated and defensive response to them. The facts remain that the industries that transform matter (to which chemistry is central) have flourished to an extent that is staggering. They’ve played an essential material role in prolonging life, and while not making people any happier, they have provided spiritual value. The value I’m thinking of is not in creating the materials for CDs and books, ancillary tools to spiritual satisfaction, but in providing partial, yet unprecedented knowledge of the world. And the transformative industries are also responsible for an immense quantity of hazardous waste. The scale of their fecund creative enterprise is such that the major cycles of the world are perturbed. More than half the N and S atoms in our bodies have seen the inside of a chemical factory. And C, O, and H atoms too, through agriculture, food preparation, and sewage treatment.

Roman Catholicism

2020 ◽  
pp. 112-125
Author(s):  
Anne McGowan
Keyword(s):  
Roman Catholic ◽  
Roman Catholicism ◽  
The People ◽  
The World ◽  
In Christ ◽  
The Dead

Worshippers at Catholic Christmas services may come seeking festivities focused on the infant Jesus but will find in the Scriptures proclaimed and the proper texts of the Christmas liturgies all-encompassing theological claims about salvation through an adult Christ who suffered, died, and rose from the dead. The official Christmas liturgies of the Roman rite were shaped by doctrinal concerns and historical circumstances. They emphasize a ‘holy exchange’ between divinity and humanity in Christ incarnate that opens a way for redemption accomplished historically, celebrated liturgically, and fully realized eschatologically. The celebration of Christmas in Roman Catholic worshipping communities involves situating Christ’s birth in the broader context of his death and Resurrection, negotiating the placement of paraliturgical and cultural customs that nourish the piety of the people and contextualize the feast, and preaching the Gospel in ways that inspire worshippers to become witnesses for Christ in the world.

The Concept and Task of Eschatology — Theological and Philosophical Reflections

1988 ◽  
Vol 41 (4) ◽  
pp. 499-515 ◽  
Author(s):  
Gerhard Sauter
Keyword(s):  
Final Section ◽  
The State ◽  
Human History ◽  
Preceding Section ◽  
Last Judgment ◽  
The World ◽  
Resurrection Of The Dead ◽  
The Dead ◽  
Lutheran Orthodoxy ◽  
And Task

(1) The term ‘eschatology’ stems from Abraham Calov who entitled the twelfth and last section of his masterpiece of dogmatics, Systema locorum Theologicorum (1677), ‘EΣXATOΛOΓIA Sacra’. This final section, which concludes the Dogmatics of a leading representative of Lutheran Orthodoxy, deals with the ‘last things’ (de novissimis), specifically death and the state after death, the resurrection of the dead, the last Judgment, the consummation of the world, hell and everlasting death, and, finally, life everlasting. Calov does not define the artificial term ‘eschatologia’ which he himself had probably coined; he hardly even explains it in the course of his presentation, so that it remains a mere heading. Clearly it applies to the eschaton, namely ‘the end’, which, according to I Cor. 15.24, comes about when Christ, after subjugating all powers and authorities, delivers over the dominion to God the Father (quaestio 2). In the preceding section Calov had cited NT texts which explicitly or implicitly speak of the eschata, the last things, or of the last day/days as the conclusion of human history.

scholarly journals TANGGAPAN PENONTON DI DAERAH KETAPANG KABUPATEN KOTAWARINGIN TIMUR KALIMANTAN TENGAH TERHADAP ACARA DOKUMENTER DUA DUNIA TRANS 7

2017 ◽  
Vol 5 (9) ◽  
Author(s):  
Hamdani .
Keyword(s):  
Human Body ◽  
Research Method ◽  
Field Research ◽  
Research Field ◽  
The Body ◽  
Central Kalimantan ◽  
The People ◽  
The World ◽  
The Dead ◽  
Event Based

This research comes from an event titled Two World which is a show owned by Trans7. This event has a lot of religious messages through jinmelalui advice through the body of the mediator (genie penetrates into the human body) .The purpose of this study is to know the level of material understanding of the World Two Trans7 event based on existing categories of audience in Ketapang Kotawaringin East of Central Kalimantan against this Two World event. This research method is descriptive qualitative field research (field) in town in Middle Kalimantan region named Sampit and more specifically Ketapang Village area So with the data obtained, the authors conducted a questionnaire that has contained questions about the response to the World Two event in Trans7.In addition, also coupled with various manuals in theory to do this research. The results of this study can be seen that there are messages of da'wah in this event though many smells of mystic things. As for the religious message about belief (akidah), Worship (shariah) and Moral (akhlak). Also in the event Two World also, from the results of the question with the jinn is implied ban on begging to the deceased. Moreover, if to adore them. Remember that the dead only require prayer posts, not for worship. Those are some of the sage messages implied by the jinns' rantings in the Worlds Two show that aired on Trans7. Seeing some of the precious messages that have been conveyed by the Jinn, men should be ashamed for being nasehati by the people of the unseen world that is identical with the evil and sinister impression

scholarly journals Where Are They? Implications of Ancient and Future Migrations

1985 ◽  
Vol 112 ◽  
pp. 465-475
Author(s):  
Eric M. Jones
Keyword(s):  
New York ◽  
Hudson River ◽  
Radical Change ◽  
The Earth ◽  
The People ◽  
The World ◽  
Space Colonization ◽  
New Yorkers

Some of my more strident space-enthusiast friends wear T-shirts that say, “The meek shall inherit the Earth…the rest of us are going to the stars!” That may strike some as being overly optimistic at best, but I believe there is a grain of truth to it. Whenever I talk about space colonization or one-way voyages to the stars someone usually asks, “Who would want to go?” Usually someone else will the chime in, “I'll go!” Not only do people come in various sizes and shapes and colors, they look at the world in many different ways. I grew up in the suburbs of New York and knew people who had literally never been west of the Hudson River and had no intention of ever going. New York was comfortable. There is nothing wrong with that attitude. It is just that for many people such a life is not right for them. I went west as soon as I had the chance. I do not regret having left and am much more comfortable where I am now. As I have gotten older, I have found myself settling in and, although I like to travel, I am beginning to understand how those sedentary New Yorkers felt. The only difference is that I settled down a little later in life and in a different place from where I started. But some people never lose that need for adventure, that wanderlust, that need for a radical change, and new places. These are the people who will blaze the trail to the stars.

Foundation News: Pay it forward — The SEG Foundation in 2021

2021 ◽  
Vol 40 (3) ◽  
pp. 168-169
Author(s):  
Katie Burk
Keyword(s):  
Leading Edge ◽  
Professional Community ◽  
Professional Activities ◽  
The Earth ◽  
The People ◽  
The World

The people of SEG are on the leading edge of geophysics and geoscience and are focused on making life safer and more fulfilling for populations in every corner of the earth. This work is accomplished by reviewing papers and abstracts, serving on grant and program committees, developing and administering student and professional activities and programs, and participating in strategic discussions for the Society. Members make much of this possible, and contributions to the SEG Foundation fund many of the programs and activities that benefit not only our professional community but communities of people around the world.

Framing Materiality: Relic Discourse and Medieval English Anchoritism

2021 ◽  
Vol 3 (1) ◽  
pp. 51-70
Author(s):  
Michelle M. Sauer
Keyword(s):  
Direct Experience ◽  
The People ◽  
The World ◽  
The Dead ◽  
Devotional Writings ◽  
Medieval Christianity

Relics carried great significance in medieval Christianity. Generally these relics, or at least first-class relics, were fragmented bodies, literal pieces of saints, where a part or parts represented the whole. This idea reverberates with what Robyn Malo has called “relic discourse.” She argues that as saints’ bodies became more and more elaborately enshrined in fancy reliquaries, they became less accessible to the people; similarly, the language of hagiographies and other devotional writings, with their characteristic rhetoric of treasure and brightness, provided a substitute for direct experience of the relic. Extending Malo’s idea to anchoritic literature, Sauer argues that anchorites, who are alive yet dead to the world, can themselves be read as living relics; therefore, anchoritic literature uses vocabulary and rhetoric that calls to mind relics and reliquaries. In this way, the position of the anchorite as a living relic, and thus a mediator among the living and the dead and the divine, is manifest.

The Core of the Qur'an: Sūrat Yā Sīn (Q. 36)

2013 ◽  
Vol 15 (2) ◽  
pp. 65-82
Author(s):  
M.A.S. Abdel Haleem
Keyword(s):  
Central Theme ◽  
Special Significance ◽  
The Core ◽  
The World ◽  
Resurrection Of The Dead ◽  
The Dead

The Prophet dubbed Sūrat Yā Sīn the ‘core of the Qur'an’. This article attempts to explain the reasons for this. It highlights the central theme of the sura, the resurrection of the dead: Yā Sīn provides the longest presentation of this subject in one single sura, dealing with all the arguments the disbelievers bring up against it. Contrary to the opinions of some scholars, the structure of this sura, seen in the succession of its well-connected parts, with additional consolidation from a web of recurring expressions, is shown to be completely coherent. The article elucidates some of the stylistic features of the sura and ends with an account of the special significance of Sūrat Yā Sīn for Muslim believers, individually and collectively, throughout the world.

Zoroastrian motifs in non-Zoroastrian traditions

2008 ◽  
Vol 18 (2) ◽  
pp. 155-165 ◽  
Author(s):  
WERNER SUNDERMANN
Keyword(s):  
Strict Sense ◽  
World Religion ◽  
Near Eastern ◽  
The World ◽  
Resurrection Of The Dead ◽  
History Of ◽  
First Millennium ◽  
The Dead ◽  
Important Position ◽  
Good And Evil

We owe to Zoroaster one of the oldest religions of mankind. We cannot call Zoroaster's doctrine a world religion in the strict sense, for it did not spread far beyond the limits of the Iranian world, nor did its followers spread over the world as the Parsis do now and the Manichaeans once did. But many ideas first expressed by Zoroaster or his followers, such as the all-encompassing dualism of good and evil, light and darkness, or the resurrection of the dead in the flesh, or the responsibility of mankind for the fate of this world and the world beyond, have influenced, from the middle of the first millennium BCE on, the spirituality of the near eastern peoples and so also the religions of Judaism, and by way of Judaism, Christianity and Islam, too. This is sufficient to grant the religion of Zoroaster a most important position in the history of human religiosity.

scholarly journals The Spiritual Journey of Jesus Christ

2018 ◽  
Author(s):  
Martin L. Nelwan
Keyword(s):  
Mathematical Model ◽  
Old Testament ◽  
Jesus Christ ◽  
Spiritual Journey ◽  
The Earth ◽  
The World ◽  
Catch Up ◽  
The Dead ◽  
False Prophet ◽  
The Mathematical Model

The gospel does not introduce a new Lord. There is no other Lord in Christianity, except Christ. God in the Old Testament is the same as God in the New Testament. Christ is the same as God. There is no other Christ. God became man in Jesus Christ to preach the gospel to humans. He went to the earth of the dead to preached the gospel 3 days in the death world, returned to the earth, and then to the heaven. This is the spiritual journey. Emmanuel is God with us. The mathematical model of Christ is ~ ≤ X ≤ ~ and X = Y. A Christian could catch up into paradise as Paul’s vision. It was from the earth. It was not from heaven. It is different with Jesus Christ’s journey. Christ from heaven down to earth, going to the world of the dead, returning to earth and returning to heaven. Paul’s vision shows that the man catch up from the world to heaven, returned to the earth and died. He needs to wait the advent of Christ to rise up him from the death. Christ is eternal forever. The man is not yet 100% eternal. He still needs to be rise by Christ in the day of the Lord. Satan was from heaven and was thrown into the earth. It was not a spiritual journey. Satan, his angels and the false prophet have been thrown into the hell. The mathematical model of the false prophet is - ~ ≤ X < ~ and X = Y. The spiritual journey of Jesus Christ is Scholar.

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