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.

Church and State in Spain

1934 ◽  
Vol 3 (3) ◽  
pp. 207-221 ◽  
Author(s):  
Charles S. Braden
Keyword(s):  
South America ◽  
Catholic Church ◽  
Church And State ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Western World ◽  
Roman Catholicism ◽  
The World ◽  
The Cross

With no other country save possibly Italy has the Roman Catholic Church been more closely linked than with Spain. To think Spain was to think Roman Catholicism. Ferdinand and Isabella whom the world remembers best in relation to the discovery of the western world were known as the Catholic kings and their oft expressed motive in the conquest of the new continent was that of extending the holy faith. Mohammedanism with its resistless armies had made heavy inroads upon the Christian world; Luther and his fellow reformers in Germany, France, and Switzerland had wrought still further havoc, separating vast numbers of the faithful from their allegiance to Rome. To Spain and the Spanish monarchs was to belong the glory of restoring, by their zealous conversion of the western peoples, the power and prestige of Rome. In a few short years Spanish conquerors followed by Spanish priests and nuns had planted the cross from Mexico to the southern end of South America.

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

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 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.

Language of the People in the World of Gods: Ideologies of Tamil before the Nation

1998 ◽  
Vol 57 (1) ◽  
pp. 66-92 ◽  
Author(s):  
Sumathi Ramaswamy
Keyword(s):  
The People ◽  
The World ◽  
The Dead

Once upon a time, long before the rise of the modern nation, a language named Tamil wandered about in a world inhabited by divinities and extraordinary beings. This was an enchanted world of miraculous events and wondrous deeds, where the dead were brought back to life, and deserts transformed into fragrant groves; and where verses in Tamil cured fevers, stopped floods, and impaled enemies. It was a world in which poets, because of their mastery of Tamil, lorded over the gods themselves, and in which celestials vied with each other to win the affections of the language. There were even those who insisted that devotees of Tamil could look forward to a life amongst the gods, while its enemies were destined to languish in hell.

Gods in Ancient Egypt

2016 ◽  
Author(s):  
Oskar Kaelin
Keyword(s):  
Everyday Life ◽  
Ancient Egypt ◽  
Ancient Egyptian ◽  
The People ◽  
The World ◽  
The Dead ◽  
The Universe ◽  
Vast Network

The ancient Egyptians were surrounded by various manifestations of their many gods. Though their gods usually lived in heaven or in the netherworlds, they were permanently represented on earth by monuments, statues, symbols, animals, and plants, as well as by social concepts. The Egyptians described their gods by various names and images, always aware that in the end their true personalities and characters remained elusive. The ancient Egyptian universe comprised heaven, earth, and netherworld, all part of creation and surrounded by eternal darkness. Though separate areas, they were permeable for the gods and the dead. The universe ran smoothly as long as there was respect and cooperation between them and the living. This formed an ideological, social, and economic cohesion. The gods were powerful but benevolent, and approachable in many ways. The divine king was the hub between the world of the gods and the human sphere. He was the main entity responsible for organizing the supply and welfare of the humans, and for keeping order. During official festivals, the living, the gods, and the dead celebrated together, but there were also a number of more personal ways to approach deities. The various sites of interaction between gods and men formed a vast network connecting all the players: the gods were responsible for creation and abundance, the kings and elites were primarily responsible for ensuring that the system ran according to Maat (“Order”), and the people were responsible for living and working throughout the country. The system of ancient Egyptian gods structured Egyptian ideas, policies, and everyday life from the end of the 4th millennium bce to the rise of Christianity and beyond. The ancient Egyptians’ beliefs were polytheistic, acknowledging the existence of thousands of gods and endless deceased humans. At times, the ancient Egyptians appeared to be henotheistic and would exalt a deity in his or her uniqueness. Moreover, with Akhenaten, they were the first to experiment with monotheism, though that did not last much longer than a decade. The ideas and images created for the Egyptian gods and religion had an impact on many contemporaneous cultures, as well as on later religions.

8. “One, holy, catholic, and apostolic Church”

2019 ◽  
pp. 69-79
Author(s):  
A. Edward Siecienski
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Collective Leadership ◽  
The World ◽  
In Christ ◽  
Decision Taking ◽  
The Church ◽  
Apostolic Church

Since its beginning, Christianity has affirmed that believing in Christ necessarily meant belonging to a community of believers. For the Orthodox, the church is the assembly gathered together by Christ himself in order to be his ongoing presence in the world. ‘One, holy, Catholic, and Apostolic church’ describes how the model of collective leadership and decision-taking shown by the apostles became the norm for the Orthodox and explains the importance in Orthodoxy of the synodal principle. It also outlines the structure of the Orthodox church—fifteen self-governing churches, each ruled by a patriarch or metropolitan bishop—and describes its relations with other Christian groups, including the Roman Catholic church.

Ethics in the Revival Tent

Worldview ◽  
1973 ◽  
Vol 16 (11) ◽  
pp. 30-35
Author(s):  
James H. Smylie
Keyword(s):  
New Jersey ◽  
Basic Notion ◽  
Men And Women ◽  
The People ◽  
The World ◽  
In Christ

Liberal Christian activists have been accused of making politics Lord and the cure for the ills of the world. And by some of their near friends, too. In Up to Our Steeples in Politics (Paramus, New Jersey, 1970) Will D. Campbell and James Y. Holloway, publisher and editor of Katellagete and leaders of the Committee of Southern Churchmen, have questioned the gospel of relevance-and-realism. In approaching Evangelicals condescendingly, they argued, we have forgotten that the basic notion of these Christians is what we want persons to be—new men and women in Christ. To the question what should the people of today do, Campbell and Holloway answer, “Nothing.” And to the question what should people be, they respond in an evangelical way: “What you are—reconciled, to God and man.“

Universal Values and Muslim Democracy

2020 ◽  
Vol 9 (1) ◽  
pp. 1-7
Author(s):  
Anwar Ibrahim
Keyword(s):  
New York ◽  
Muslim World ◽  
World Today ◽  
The People ◽  
The World ◽  
Universal Values ◽  
Human Desire ◽  
Dignified Life

This study deals with Universal Values and Muslim Democracy. This essay draws upon speeches that he gave at the New York Democ- racy Forum in December 2005 and the Assembly of the World Movement for Democracy in Istanbul in April 2006. The emergence of Muslim democracies is something significant and worthy of our attention. Yet with the clear exceptions of Indonesia and Turkey, the Muslim world today is a place where autocracies and dictatorships of various shades and degrees continue their parasitic hold on the people, gnawing away at their newfound freedoms. It concludes that the human desire to be free and to lead a dignified life is universal. So is the abhorrence of despotism and oppression. These are passions that motivate not only Muslims but people from all civilizations.

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