Daily Prayer in the Reformed Tradition

2010 ◽  
Author(s):  
Diane Karay Tripp
2017 ◽  
Vol 4 (1) ◽  
pp. 1-25 ◽  
Author(s):  
Barbara Junisbai ◽  
Azamat Junisbai ◽  
Baurzhan Zhussupov

Drawing on two waves of public opinion surveys conducted in Kazakhstan and Kyrgyzstan, we investigate the rise in religiosity and orthodoxy among Central Asian Muslims. We confirm that a religious revival is underway, with nearly 100 percent of Kazakhstani and Kyrgyzstani Muslims self-identifying as such in 2012—up from 80 percent in Kazakhstan in 2007. If we dig a bit deeper, however, we observe cross-national variations. Religious practice, as measured by daily prayer and weekly mosque attendance, is up in Kyrgyzstan, but has fallen in Kazakhstan. While the share of those who express preferences associated with religious orthodoxy has grown in both, this group has more than doubled in Kazakhstan. We attribute these differences to political context, both in terms of cross-national political variation and, within each country, variation based on regional differences.


1961 ◽  
Vol 1 (1) ◽  
pp. 64-67
Author(s):  
Armond E. Cohen
Keyword(s):  

Author(s):  
Willem van Vlastuin

Jonathan Edwards’s understanding of the covenant is treated in this chapter. It is made clear that Edwards developed this theology in the broader context of reformed theology and in his own specific context. In his reflections on the covenant, Edwards concluded that one must draw a distinction between the covenant of redemption and the covenant of grace if one is to understand Arminianism and Antinomianism. Drawing this distinction also allows one to interpret God’s works in history. In his understanding of the covenant of grace, Edwards developed a stricter view of the covenant. In comparison with the reformed tradition and the puritan tradition of Westminster, he minimized the instrumental function that the covenant has, because he interpreted it as a marriage between Christ and his believers. The emphasis on the indwelling of the Spirit in the covenanted believers caused him to reject the preaching of law to believers. Ultimately he also rejected the Half-Way Covenant.


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