“Complexio Oppositorum”?

2017 ◽  
Author(s):  
David Mosse
Keyword(s):  
South India ◽  
Cultural Continuity ◽  
Roman Catholicism ◽  
Social Spaces ◽  
History Of Christianity ◽  
Institutional Conditions ◽  
Christian Religion ◽  
History Of ◽  
Traditional Roles ◽  
Over Time

This chapter concerns Roman Catholicism in rural Tamil society as the product of shifting socio-political and institutional conditions. It argues that narratives of ‘Christian modernity’ — deepened and made more sophisticated with recent ventures in this field (Robbins 2004, Keane 2007) — have drawn attention away from settings where Christianity was introduced in ways that facilitated its localization within existing social and representational structures; where rather than disrupting existing socio-political arrangements it provided another means for their reproduction. At the same time, it shows how an over-commitment to the idea of cultural continuity fails to detect the ways in which, over time, participation in the realm of ‘Christian religion’ opened space for types of thought and action beyond traditional roles, and altered modes of signification within indigenous systems that were/are socially transformative. The tension between continuity and rupture in the history of Christianity in south India, and the co-existence of apparently antithetical moral traditions and social spaces— the ‘complex of opposites’—is bound up with five hundred years of fraught and shifting understandings of the categories of ‘religion’ and ‘culture’ themselves.

scholarly journals KEKRISTENAN DAN NASIONALISME DI INDONESIA

2019 ◽  
Vol 15 (1) ◽  
pp. 111-141
Author(s):  
Arthur Aritonang
Keyword(s):  
The Other ◽  
New Order ◽  
Political Movement ◽  
History Of Christianity ◽  
Post Colonial ◽  
Old Order ◽  
History Of ◽  
Monetary Crisis ◽  
The Republic ◽  
Over Time

“Kekristenan dan Nasionalisme di Indonesia” membahas mengenai sejarah kekristenan di Indonesia yang diasumsikan sebagai agama yang pro terhadap penjajah dari Barat namun asumsi itu tidak benar sebagai bukti ada banyak tokoh Kristen yang ikut memperjuangkan kemerdekaan Indonesia dengan didasarkan semangat nasionalisme. Kemudian pasca-kolonial Belanda kekristenan ingin menampilkan wajah baru yang sungguh-sungguh keindonesiaan dengan lahirnya organisasi DGI/PGI. Namun seiring waktu ketika berakhirnya era orde baru dan memasuki era reformasi, kekristenan dan masyarakat lainnya di Indonesia menghadapi arus gelombang yang mengatas-namakan agama yang pergerakannya cukup masif dibandingkan di era orde lama diantaranya: kelompok Islam fundamentalis yang ingin menjadikan NKRI bersyariat Islam, adanya gerakan politik transnasional HTI yang ingin menghidupkan kembali kejayaan Islam pada abad ke-6 dan faham Wahabisme yang sarat dengan kekerasan. Persoalan lainnya ialah adanya kemiskinan yang terstruktur akibat dari krisis moneter yang melanda di Indonesia tahun 1997. Melalui masalah ini, setiap agama-agama di Indonesia harus melakukan konvergensi atas dasar keprihatinan yang sama. Abstract: Christianity and Nationalism in Indonesia” discuss the history of Christianity in Indonesia, which is assumed to be a religion that is pro to Western colonialism. Still, this assumption is incorrect as evidence that many Christian figures fought for Indonesian independence based on the spirit of nationalism. Then post-colonial of Dutch, Christianity wanted to be presented a truly Indonesian face with the birth of the DGI / PGI organization. But over time when the end of the new order and entering the era of reform, Christianity and the other societies in Indonesia faced challenges in the name of religion whose movements were quite massive compared to the old order including fundamentalist Islamic groups who wanted to make the Republic of Syariat Muslim Indonesia, a transnational HTI political movement that wanted to revive the glory of Islam in the 6th century and the ideology of Wahhabism which is loaded with violence. Another problem is the existence of structured poverty due to the monetary crisis that hit Indonesia in 1997. Through this problem, every religion in Indonesia must converge on the basis of the same concerns.

scholarly journals Simeón ("del desierto") y el vino triste hecho carne alegre...

2013 ◽  
pp. 19-63
Author(s):  
Felicia María Muñoz López de Lerma
Keyword(s):  
Literary Works ◽  
History Of Christianity ◽  
Christian Religion ◽  
History Of ◽  
Egyptian Monasticism

This article analyzes in detail Luis Buñuel’s film Simón del desierto, according to sources related to Egyptian monasticism and taking into account some literary works known by the Spanish director. Therefore, it focuses on the pictorial, historical and literary intertextuality of the film, emphasizing also the scenes in which the cinematographic technique reveals contents. The director’s ideology, that can be traced back from his “autobiography”, Mon dernier soupir, is also considered, as well as its reflection in the film. Finally, the paper addresses Buñuel’s connection with the surrealist movement and how all these circumstances affect to his interpretation, his parody of the History of Christianity, and also his conception of Christian religion.

Introduction

2017 ◽  
Author(s):  
Kristin C. Bloomer
Keyword(s):  
Tamil Nadu ◽  
Spirit Possession ◽  
Religious Practices ◽  
Roman Catholicism ◽  
History Of Christianity ◽  
Gender Oppression ◽  
History Of ◽  
And Gender ◽  
Hindu Deity

This chapter begins with the caste conflicts leading up to the possession and healing of a Dalit woman in rural Sivagangai District. It offers a general background for readers on the various forms of non-Brahmanical Hindu deity and spirit possession practices prevalent in Tamil Nadu, a brief history of Christianity in India; and the evolution of Mary through history and doctrine. It presents the problematic categories of “universal” versus “local” religious practices. It argues that Marian possession both challenges and colludes with three sorts of hegemony: Brahmanical Hinduism, orthodox Roman Catholicism, and patriarchy. However, such practices allow women to cultivate a form of agency that helps them not only to survive economic, caste, and gender oppression but also to lead themselves and others out of suffering and toward embodied wholeness—“this-worldly redemption.”

Introduction

2011 ◽  
Vol 80 (2) ◽  
pp. 352-353
Author(s):  
Martha L. Finch
Keyword(s):  
American Academy ◽  
Annual Meeting ◽  
Panel Discussion ◽  
Church History ◽  
History Of Christianity ◽  
Look Back ◽  
History Of ◽  
American Society ◽  
Over Time

It has been more than one hundred years since the American Society of Church History (ASCH) began publishing its Papers in 1889, followed in 1932 by the journal Church History. To commemorate these one hundred–plus years of publication, the History of Christianity Section of the American Academy of Religion (AAR) invited four current and past editors of Church History and, for an “outsider's” perspective, one historian who has not served as editor to participate in a panel discussion at the AAR's 2009 annual meeting in Montreal. We asked the panelists to look back on changes to Church History over time and how those changes have both mirrored and stimulated changes in the broader field of history of Christianity. We also wanted them to reflect on where they see scholarship in the field headed in the next five years or so.

The Decline and Fall of the True Christian Church: The English Deist View

2008 ◽  
Vol 60 (2) ◽  
pp. 97-110 ◽  
Author(s):  
Hans J. Hillerbrand
Keyword(s):  
The State ◽  
Entire System ◽  
Christian Church ◽  
History Of Christianity ◽  
Christian Religion ◽  
The Past ◽  
Starting Point ◽  
History Of ◽  
The Individual

AbstractChristian Deism broke radically with the past and had its starting point in the notion that Christianity, as it was known, was perverted and no longer represented in the true and apostolic faith. Many of the titles of most of the Deist's books expressed this dismay over the state of the Christian religion, the need for re-interpretation of the nature of the true gospel and for reform. While most books reflected on the matter, the individual perspectives differed on the questions: Whom to blame for this fall? How to date it? What was the correct issue? The article argues that it was not the contention of the English Deists that some churches had erred in some points, but that all the churches had erred in all points: The entire system of the Christian religion was perverted. Their view of the history of Christianity was intimately connected with their view of the person and significance of Jesus.

Devasahayam: The First Martyr For Jesus Christ In Travancore

2014 ◽  
Vol 1 (1) ◽  
pp. 1-6
Author(s):  
Pushpa Raj ◽  
Keyword(s):  
Jesus Christ ◽  
South India ◽  
Roman Catholic ◽  
Second Century ◽  
Christian Community ◽  
History Of Christianity ◽  
Early Christian ◽  
The People ◽  
Malabar Coast ◽  
History Of

Travancore was the first and foremost among the princely states of India to receive the message of Jesus Christ. According to tradition, St. Thomas the Apostle came to India in 52 A.D. He made many conversions along the west coast of India. It had to the beginning of Christian Community in India from the early Christian era. He attained martyrdom in 72 A.D. at Calamina in St. Thomas mount, Madras. He was the first to be sacrificed for the sake of Christ in India. During the close of the second century A.D. the Gospel reached the people of southern most part of India, Travancore. Emperor Constantine deputed Theophilus to India in 354 A.D. to preach the Gospel. During this time the persecution of Christians in Persia seemed to have brought many Christian refugees to Malabar coast and after their arrival it strengthened the Christian community there. During the 4th century A.D. Thomas of Cana, a merchant from West Asia came to Malabar and converted many people. During the 6th century A.D. Theodore, a monk, visited India and reported the existence of a church and a few Christian groups at Mylapore and the monastery of St. Thomas in India. Joannes De Maringoly, Papal Legate who visited Malabar in 1348 has given evidence of the existence of a Latin Church at Quilon. Hosten noted many settlements from Karachi to Cape Comorin and from Cape Comorin to Mylapore. The Portuguese were the first European power to establish their power in India. Under the Portuguese, Christians experienced several changes in their general life and religion. Vas-co-da-gama reached Calicut on May 17, 1498. His arrival marked a new epoch in the history of Christianity in India. Many Syrian Catholics were brought into the Roman Catholic fold and made India, the most Catholic country in the East. Between 1535 to 1537 a group of Paravas were converted to Christianity by the Portuguese. In 1544 a group of fishermen were converted to Christian religion. St. Francis Xavier came to India in the year 1542. He is known as the second Apostle of India. He laid the foundation of Latin Christianity in Travancore. He could make many conversions. He is said to have baptized 30,000 people in South India. Roman Congregation of the propagation of Faith formed a Nemom Mission in 1622. The conversion of the Nairs was given much priority. As a result, several Nairs followed Christian faith particularly around Nemom about 8 k.m. south of Trivandrum. Ettuvitu pillaimars, the feudal chiefs began to persecute the Christians of the Nemom Mission. Martyr Devasahayam, belonged to the Nair community and was executed during the reign of Marthandavarma (1729-1758). It is an important chapter in the History of Christianity in South India in general, and of Travancore in particular.

Christianity and Social Change in South India

1970 ◽  
Vol os-17 (3) ◽  
pp. 128-136
Author(s):  
Paul D. Wiebe
Keyword(s):  
Social Change ◽  
South India ◽  
Christian Community ◽  
History Of Christianity ◽  
Conditioning Factors ◽  
Social Patterns ◽  
History Of ◽  
Spiritual Vitality

The original evangelization of Peddur reached in particular one family, which fact has conditioned the entire subsequent history of Christianity in this community. Other conditioning factors were the acceptance of the message by those who would gain socially thereby and the popular identification of missionaries with British administrators. With decreasing moral support from foreign agencies, the Christian community in Peddur is being forced back into traditional social patterns of caste, etc., with which it earlier had come into conflict, and it is losing much of its spiritual vitality; and ideological conflicts with Hinduism have not been resolved creatively.

Entry of New Christian Movements in Goa

2020 ◽  
pp. 26-55
Author(s):  
Savio Abreu
Keyword(s):  
Oral History ◽  
World Wide ◽  
Historical Context ◽  
Roman Catholicism ◽  
Historical Account ◽  
History Of Christianity ◽  
Pentecostal Movement ◽  
The World ◽  
History Of ◽  
Charismatic Christianity

This chapter is a historical account of the emergence of the Pentecostal–Charismatic movements in the state of Goa. It is carried out in the revealing light of the historical encounter of the Goan people with Portuguese colonial rule, which established and expanded Roman Catholicism in the region. It commences with the entry of the Portuguese into Goa and the subsequent Christianization of the region. Next, there is a brief narration of the history of Christianity in post-liberation Goa, in which the entry of Charismatic Christianity into Goa in its proper sociopolitical and historical context is located. This is followed by a historical exploration of the origins and growth of the world wide Pentecostal movement and the chapter at the end again focuses on the local oral history of the Pentecostal–Charismatic groups in Goa.

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