Religious Symbol or Something Else?

Author(s):  
Carlo Panara
Keyword(s):  
Numen ◽  
2005 ◽  
Vol 52 (2) ◽  
pp. 226-254
Author(s):  
Daria Pezzoli-Olgiati

AbstractThe present article focuses on the function of mythic journeys with regard to the problem of death and the transience of human life in two selected Mesopotamian literary sources: the Gilgamesh-Epic IX–XI and the Descent of Ishtar to the Underworld. The selected texts are analysed and compared from the perspective of a functionalist definition of religious symbol systems, with particular attention to the transformation involved in travelling through different cosmic regions. The structure of the journey, the characterisation of the different regions visited by the protagonist, and the changes provoked by the mythic travel evince similarities and differences in the strategies employed to produce a religious orientation dealing with the ineluctable limits of life.


2015 ◽  
Vol 9 (4) ◽  
pp. 412-427 ◽  
Author(s):  
Eddy Van der Borght

Reconciliation shifted in South Africa during the transition from being a contested idea in the church struggle to a notion proposed and rejected by the fighting parties and finally embraced by the two main political protagonists when they reached an agreement on the transition to a democratic order. This article analyses the layered meaning of the reconciliation concept within the Truth and Reconciliation Commission. On the basis of this description the questions that will be explored are whether reconciliation functioned as a religious symbol at the trc, and if so, in what way. In the conclusion, the way the concept of reconciliation itself was transformed due to the role it played in the transition in South Africa will be summarized and the consequences for theological research will be indicated.


2013 ◽  
Vol 28 (1) ◽  
pp. 67-104 ◽  
Author(s):  
Lori G. Beaman

Moreover, with the benefit of hindsight, it is easy to identify in the constant central core of Christian faith, despite the inquisition, despite anti-Semitism and despite the crusades, the principles of human dignity, tolerance and freedom, including religious freedom, and therefore, in the last analysis, the foundations of the secular State.A European court should not be called upon to bankrupt centuries of European tradition. No court, certainly not this Court, should rob the Italians of part of their cultural personality.In March, 2011, after five years of working its way through various levels of national and European courts, the Grand Chamber of the European Court of Human Rights decided that a crucifix hanging at the front of a classroom did not violate the right to religious freedom under Article 34 of the Convention for the Protection of Human Rights and Fundamental Freedoms. Specifically, Ms. Soile Lautsi had complained that the presence of the crucifix violated her and her children's right to religious freedom and that its presence amounted to an enforced religious regime. The Grand Chamber, reversing the lower Chamber's decision, held that while admittedly a religious symbol, the crucifix also represented the cultural heritage of Italians.


1992 ◽  
pp. 1113-1116
Author(s):  
Lowell K. Handy
Keyword(s):  

1914 ◽  
Vol s11-IX (221) ◽  
pp. 238-238
Author(s):  
M. S. T.
Keyword(s):  

Author(s):  
Nisar Kannangara ◽  
Jesurathnam Devarapalli

Dhoti colors have apparent political meaning in contemporary Kerala. Communists have started wearing red dhoti in private and public life recently, to counter the rampant visibility of saffron dhoti, which signifies Hindu religious identity in a shared meaning that exist in villages across north Kerala, and the same dhoti has also turned as the symbol of right-wing Hindu political parties, the political rival of the Communist party in the state. Earlier, the saffron dhoti was very popular among Hindus in Kerala, without any political differences—liberal Hindus, right-wing political Hindus, secular Hindus, and communist Hindus used to wear the saffron dhoti in public life, and to an extent, the saffron dhoti had become a crucial part of the religious piety of Hindu men and a religious symbol of mobility among Hindus. Through understanding the process of making meaning and other apparatus for political mobilization, this article argues that the ideological differences between right-wing Hindu nationalist organizations and Communist party does not exist at microlevel village politics, where there is a crucial similarity between political parties in mobilizing people and other activities of politics in a social democratic system.


1995 ◽  
Vol 51 (2) ◽  
Author(s):  
P. Van Staden

Taking cognizance of the fact that language - especially metaphorical language - can be expressive of deeplying cultural or religious symbol sets in man, the study explores the  possible original content of the syntagma εἰΚὼν ΤΟῦ θεΟῦ in both the Old and the New Testament. It is argued that there is a definite shift in the symbol set of which the concept (metaphor) 'image of God' is expressive. Whilst the Old Testament usage of the term probably attests to the conviction that humankind is part of the genus God and may even resemble him physically, the New Testament substitutes Jesus Christ for man as the primary carrier of the 'image of God'. Humankind in general does not reflect that image any more. It is only to be found in those who through faith in Jesus Christ regain the image of God. Our thesis is that the concept of 'image' is to be regarded as much an ethical injunction as it is an ontological state-ment. The faith of adherents to the community of believers finds expres-sion in distinctive behavior - that is, in conduct that clearly identifies them as reflecting the image of God.


Sign in / Sign up

Export Citation Format

Share Document