scholarly journals Praxis pietatis: teologies nagedink oor aspekte van die spiritualiteit van Augustinus

2011 ◽  
Vol 45 (1) ◽  
Author(s):  
J.H. Van Wyk
Keyword(s):  
Twentieth Century ◽  
North Africa ◽  
Reformed Tradition ◽  
Strong Affinity ◽  
Church Father ◽  
Sharp Criticism

Praxis pietatis: reflections on aspects of the spirituality of AugustineEspecially since the rise of postmodernism by the end of the twentieth century – with its sharp criticism on the frigidity of the rationalism of modernism – theology is much more concerned with what is called spirituality and “praxis pietatis”, also within reformed circles. In this article the author investigates the contribution of the great church father from North Africa, Augustine,particularly because the reformed tradition (via Calvin) feels such a strong affinity with the theology of Augustine. It is intriguing to investigate how Augustine tried to unite in his person the polar opposites of rationality and spirituality, contemplation and action and to bring them into a synthesis. Not for nothing was Augustine described by A. von Harnack as “the first modern man."

Carthage after the Punic Wars and the Neo-Punic Legacy

2019 ◽  
pp. 182-196
Author(s):  
Matthew Hobson
Keyword(s):  
Twentieth Century ◽  
North Africa ◽  
Cultural Change ◽  
Language Use ◽  
Cultural Development ◽  
Initial Examination ◽  
The Third ◽  
Funerary Rituals ◽  
Before And After ◽  
Punic Wars

This chapter provides a brief introduction to how the historiographical development of Roman studies, since mid-twentieth century decolonization, has altered our understanding of the developments which took place in North Africa following the destruction of Carthage in 146 bce. The reader is introduced to literary, epigraphic, and archaeological sources of evidence, which have traditionally been used to argue for either cultural change or continuity. After an initial examination of the immediate aftermath of the Third Punic War, Roman land appropriation and taxation, the focus is on sources of evidence usually described as “Punic,” “neo-Punic” or “Late Punic,” covering the spheres of municipal institutions, language use, and religious and funerary rituals. The vibrant multiculturalism and regional diversity of the Mediterranean and especially North Africa, both before and after the Roman conquest, is the dominant theme. This is used to shift emphasis away from grand explanatory paradigms based on essentialist identity categories, and toward a more nuanced picture of the complex and multivariate processes of cultural development and integration.

‘Genuine Invariants’: The Origins of Regional Modernity in Twentieth-Century Spain

2013 ◽  
Vol 56 ◽  
pp. 299-342 ◽  
Author(s):  
Brett Tippey
Keyword(s):  
Twentieth Century ◽  
North Africa ◽  
Spanish Colonial ◽  
Critical Moment ◽  
Colonial Empire

During the decades that followed the loss in 1898 of Spain's last colony, Spanish architecture languished in a turbulent search for identity. In this search, some architects argued for a return to the historic architecture of the Spanish colonial empire, while others followed the progressive ideas of the Congrès Internationaux d'Architecture Moderne (CIAM). Finally, in the mid-1940s, Spain's architects began to progress towards a successful reconciliation of these two seemingly opposed camps. A critical moment occurred in 1947 with the publication of Fernando Chueca Goitia's watershed textInvariantes Castizos de la Arquitectura Española (Genuine Invariants of Spanish Architecture).In this text, which Chueca conceived as a pocket reference for Spain's Modern architects, he described Spain as a unique place where the diverse architecture of Christian Europe and Islamic North Africa coalesced into a new — and essentially Spanish — whole. In it, he called on Spain's architects to move beyond superficial considerations of both history and modernity, and to arrive at a genuine, self-critical identity for Spanish architecture.

The Theological Mediation

2020 ◽  
pp. 3-41
Author(s):  
Richard Viladesau
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Human Condition ◽  
Karl Barth ◽  
Theology Of The Cross ◽  
Reformed Tradition ◽  
Hans Urs Von Balthasar ◽  
The Holocaust ◽  
Reformation Theology ◽  
Late Modern

This chapter examines late modern reappropriations of the classical theology of the cross. In continuity with medieval and Reformation theology, these hold that Christ’s suffering was a divinely willed redemptive act, in vicarious satisfaction for human sin. The neo-orthodoxy of Karl Barth, in line with the Reformed tradition, emphasizes election and covenant. The theme of divine kenosis, found in nineteenth century German an English thinkers, is taken up into Orthodox trinitarian soteriology by the Russian theologian Sergei Bulgakov, with strong attention to Patristic dogma. Hans Urs von Balthasar stresses Christ’s “descent into hell” as the central symbol of the divine entry into the lost human condition. Jürgen Moltmann sees the suffering of God as the only possible theological response to the horrors of the twentieth century, especially the Holocaust.

The Twentieth Century

2020 ◽  
pp. 187-212
Author(s):  
J. V. Fesko
Keyword(s):  
Twentieth Century ◽  
Reformed Tradition ◽  
Precise Nature ◽  
Biblical Texts ◽  
Good Resource

In the twentieth century, critics of the covenant works rejected it for several reasons. First, the doctrine had a faulty understanding of the nature of a covenant. A covenant is promise not agreement. Second, they believed there was scant, if any, biblical evidence for the doctrine. Third, they believed that Reformed scholasticism was an unhelpful development in the Reformed tradition. Conversely, proponents of the doctrine held diametrically opposed views. A covenant is an agreement but context and parties determines the precise nature of the covenant. There were a host of biblical texts that teach the doctrine. And, Reformed scholasticism was a good resource. Especially in the twentieth century, the rise of biblicism marks the period as well as the influx of Idealist-influenced methods.

Sufism and Salafism in the Maghreb

2018 ◽  
pp. 31-50
Author(s):  
Ricardo René Larémont
Keyword(s):  
Twentieth Century ◽  
North Africa ◽  
The State ◽  
First Century ◽  
Religious Expression ◽  
Political Leaders ◽  
Beliefs And Practices ◽  
Twenty First Century

During much of the twentieth century, practitioners of Sufism faced extensive criticism from both the jihadist and the anticolonial Salafi communities, who claimed that Sufi beliefs and practices were heterodox, if not heretical. Even though Sufism had been an indigenous and popular form of religious expression within the region for years, their consistent and heated denunciations of Sufism eventually led to the decline in its practice in the Maghreb. Following this decline, at the end of the twentieth century, political leaders (particularly in Morocco and Algeria) attempted to revive Sufism as a pacifist alternative to jihadi-Salafi beliefs and practices, which they believed encouraged political militancy and threatened the state. This chapter examines societal and state efforts first to discourage Sufism and encourage Salafism during most of the twentieth century, and then to reverse course and try to revive Sufism during the twenty-first century, as an attempt to counter the threat of jihadi Salafism. While there are many Sufi orders in North Africa, this chapter focuses on the larger and more influential orders, including the Shadhiliyya, the Shadhiliyya-Jazuliyya, the Shadhiliyya-Darqawiyya, the Qadiriyya, the Tijaniyya, the Sanusiyya, and the Qadiriyya-Boutchichiyya.

She Came from Kasaba

2019 ◽  
Vol 12 (5) ◽  
pp. 582-585
Author(s):  
Leslie Hakim-Dowek
Keyword(s):  
Twentieth Century ◽  
Middle East ◽  
Jewish Community ◽  
North Africa ◽  
Middle Eastern ◽  
Jewish Communities ◽  
Modal Approach ◽  
History Of

As in Marianne Hirsch’s (2008) notion of ‘devoir de memoire’, this poem-piece, from a new series, uses the role of creation and imagination to strive to ‘re-activate and re-embody’ distant family/historical transcultural spaces and memories within the perspective of a dispersed history of a Middle-Eastern minority, the Sephardi/Jewish community. There is little awareness that Sephardi/Jewish communities were an integral part of the Middle East and North Africa for many centuries before they were driven out of their homes in the second half of the twentieth century. Using a multi-modal approach combining photography and poetry, this photo-poem series has for focus my female lineage. This piece evokes in particular the memory of my grandmother, encapsulating many points in history where persecution and displacement occurred across many social, political and linguistic borders.

Decolonizing Justice in Tunisia

2019 ◽  
pp. 22-39
Author(s):  
Corinna Mullin ◽  
Nada Trigui ◽  
Azadeh Shahshahani
Keyword(s):  
Twentieth Century ◽  
Rule Of Law ◽  
North Africa ◽  
Transitional Justice ◽  
Regime Change ◽  
Nazi Germany ◽  
Revolutionary Change ◽  
The Rule Of Law ◽  
Popular Justice ◽  
Justice Process

Building on decades of struggle, the January 2011 Tunisian uprising triggered a wave of popular revolt that spread across North Africa and West Asia. After the uprising, Tunisia became the focus of a celebrated project of transitional justice, which is now the globally mandated method of reconciling victims and perpetrators following a nonrevolutionary regime change. However, Tunisia's process of transitional justice must be critically examined. The very paradigm employed—that is, the rule of law that transitional justice consistently seeks to impose—is skewed in favor of imperial interests, which can be traced to the paradigm's origins in the mid–twentieth century victory of European powers over Nazi Germany and its allies. There are other models of justice, however, that are not rooted in this Eurocentric victor's history, but instead derive from revolutionary traditions. A key one is the People's Tribunal, used since the late 1960s. The convening of a People's Tribunal in Tunisia could help amplify and extend the popular-justice claims that surfaced during the country's recent transitional-justice process. Establishing such a tribunal might help build a symbolic reservoir and organizational force that could ultimately contribute to substantial revolutionary change in the country.

Improvising Happiness

2019 ◽  
pp. 478-494
Author(s):  
Barbara Sellers-Young
Keyword(s):  
Twentieth Century ◽  
Middle East ◽  
North Africa ◽  
Small Towns ◽  
Belly Dance ◽  
Global Discourse ◽  
And Performance ◽  
Aesthetic Principle

Solo improvisational dance forms from North Africa and the Middle East, most commonly referred to as belly dance, have their roots in community celebrations in which dancers improvise to the accompaniment of a diverse set of local instruments. The movement vocabulary of these forms became part of popular global discourse in the twentieth century through the inclusion of the dances at transnational fairs. Later belly dance was adopted as part of dance studios and recreational centres in small towns and major urban centres on all continents. Despite its global transmission and performance, belly dance has maintained improvisation as a core aesthetic principle.

scholarly journals Why Islam (Properly Understood) Is the Solution

2013 ◽  
Vol 30 (4) ◽  
pp. 137-145
Author(s):  
Nader Hashemi
Keyword(s):  
Twentieth Century ◽  
Middle East ◽  
North Africa ◽  
Arab Spring ◽  
Muslim Brotherhood ◽  
Transition To Democracy ◽  
Islamic World ◽  
Late Twentieth ◽  
The Arab Spring ◽  
Late Twentieth Century

This paper is a provocative play on the famous Muslim Brotherhood slogan al-Islām hūwa al-ḥāl (Islam is the solution). While critics of the Muslim Brothers rightly criticized them for the simplicity of their worldview in thinking that religion was a panacea for all of the problems confronting Muslim societies during the late twentieth century, an argument can be made that religion does profoundly matter in the context of the struggle for democracy in the Arab-Islamic world. In the aftermath of the Arab Spring, democratic transitions in North Africa and the Middle East will be dependent on democratically negotiating the question of religion’s role in politics. Here I provide some reflections on this topic with a focus on Tunisia’s transition to democracy.  

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