The Barelvī School of Thought

The Barelvī movement or school is a theological interpretation within South Asian Sunnī Islam with roots in developments in the late 19th and early 20th centuries spanning colonial India and into the post-independence history of the subcontinent. Most of its adherents are found today in India, Pakistan, and Bangladesh, but also in educational and religious institutions in the United Kingdom, South Africa, and other parts of Africa, the Caribbean, and the United States. The Sunnī Ḥanafī scholar Aḥmad Raẓā Khān of Bareilly (d. 1921) was born in Uttar Pradesh during British colonial rule. Typically, his interpretations of certain doctrines of Sunnī Islam are seen as a response to the Deoband school and its theological ancestry that was formed in 1866-7, found in the northern Indian town of Deoband. The Barelvī school of thought is defined by a set of theological positions that revolve around the persona of the Prophet Muhammad and his special, if not exceptional, relationship and status with God. The Barelvī movement defines itself as the most authentic representative of what is known as Sunnī Islam and thus adopts the generic moniker, Ahl-i-Sunnat wa-al-Jamāʿat (The people who adhere to the Prophetic Tradition and preserve the unity of the community). Some describe the movement as first spreading among rural Muslims immersed in a selection of Sufi and shared Indian cultural practices. Today, it has its own franchise of seminaries (madrasas), scholars, and a robust industry of publications that engage in polemics with other theological sects prevalent in South Asia. It keeps its sights trained on the Deobandi movement and the global Muslim evangelical group known as the Tablīghī Jamāʿat and continuously exposes what it believes to be its doctrinal errors. Other adversaries are the anti-canonical school tradition, known as the Ahl-i-Ḥadīs, the variant doctrines of the Aḥmadis and Qādianis, as well as the Shīʿa. Aḥmad Raẓā Khān declared aspects or, all of these sects to be worthy of anathematization (takfīr) because they doctrinally depart from the true tradition and its interpretation of Islam. It would be a mistake to think of the Barelvī theological positions as paradigmatically Sufi. Indeed, the Deobandis, the Shīʿa, and even the Aḥmadis also accept variant teachings of Sufism, though they might diverge from the Barelvīs on precisely what the detailed doctrines of Sufism entails (Tareen 2020 [cited under General Overviews]).

Między zamknięciem i otwarciem… Interpretacja wiersza Tadeusza Różewicza „Syn marnotrawny (z Hieronima Boscha)”

The aim of the article is to interpret a poem by Tadeusz Różewicz, Syn marnotrawny (z obrazu Hieronima Boscha) [The Prodigal Son (from the painting of Hieronymus Bosch)], from the volume Srebrny kłos [The Silver Ear of Corn] (1955). The poem is subjected to intertextual reading, which included strongly sketched autobiographical allusions, ecstatic descriptions of Bosch’s paintings and contextual references to the biblical parable of the prodigal son. Confronting the situation of the lyrical hero with the theological interpretation of the parable and reaching for the concept of reading the play proposed by Mieke Bal, ultimately reveals the kerygmatic meaning of the piece.

„compassio“, Leidenschaft, Ekstase

Expressions and gestures of mourning for the loved one have been a theme of religious art from early on. In the Middle Ages, after the discovery of the suffering Christ (“Christus patiens”), they are shown in numerous depictions of the crucifixion, especially in those of the taking down of the cross. Since the 13th century, the attitude of “compassion”, which commemorates Christ’s act of redemption and, according to theological interpretation, thereby brings about one’s own salvation, has promoted empathy with the other. After the theme had been increasingly treated aesthetically in painting, non-religious models of mourning also appeared in poetry from the 16th century onwards, whose actions were oriented towards the respective epoch-specific image of man (passion, ecstasy). The article analyses relevant poetic and musical works.

The Seizure of the Throne by Demetrius I Soter (1 Macc 7:1-4). Theological Interpretation of a Historical Event

The presented biblical material (1 Macc 7:1-4) is one of those texts that describe an event happening far away from the scope of influence exerted by the Maccabean insurgents, yet one which is closely connected with the history of the chosen people. As such, it substantially influences the successive events in the political-religious situation of the Jews. What is particularly worthy of analysis is the historical accuracy of the inspired author in presenting facts as well as the theological conception to which primary importance is given in the book. This way the history of peoples, kingdoms and societies is shown as part of God’s magnificent plans which is implemented by all participants of ongoing scenes. Such a presentation concerns both the main and supporting protagonists. The short passage of 1 Macc 7:1-4 reveals how the hagiographer, who knows the theological conception, consciously accentuates certain parts, chooses appropriate syntax and vocabularyto show God’s action in the presented characters and events. God stands behind the curtain of human actions, yet it is Him who decides about their course.

Proposition of a Modern Theological Interpretation of Death as a Consequence of Sin Introduction

There is an apparent contradiction between the catholic doctrine of death as a result of the Original Sin and the fact that the biological death is a common and somewhat necessary phenomenon in the world of nature. Analysis of biblical data and interpretation of the Magisterium of the Church’s dogmatic teaching allows us to propose a solution to the problem by stating that the primary consequence of sin is spiritual death, that is, breaking communion with God, and bodily death is only a secondary, consequence result of sin, which means that the experience of bodily death has changed for man after the fall. This proposal is corroborated by opinions of some recognized contemporary theologians.

Tafsir Efesus 6: 5-8 Tentang Teologi Kerja Dan Aplikasinya Bagi Pemuda Gereja

This article was written to describe the theological understanding of work among church youth and motivate youth to work according to God's word from Ephesians 6:5-8. This article aims to provide an understanding of what the purpose of human work is, provide an understanding of the Biblical concept of work, deepen the knowledge and understanding of congregation members about work theology according to Ephesians 6:5-8 with integrity and a good work ethic, provide an understanding of the contribution of Ephesians 6:5-8 in the relationship between workers and employers. The researcher uses a literature study and interprets the text with the method of theological interpretation. In addition, the author also distributed a questionnaire among church youth who had worked, to obtain a picture of their understanding of work theology. From the results of the questionnaire distributed, it was found that 42.22% of youth really understand work theology, and 52.77%, understand work theology, but in its application, only 37.22% always do the correct life application. So, the researcher conducted deep interviews with several respondents and found that the youth of the HKBP Tanjung Sari church were still lacking in understanding the theology of work. And then they had to be afraid and trembled like Christ and had to be honest and have integrity at workplaces as a service to God.

Suicide as a sin and mental illness: A dialogue between Christianity and psychology

Christian doctrine has by and large held that suicide is morally wrong, however in psychology, suicidal tendencies and suicidal ideations are a major health problem, and for every suicide, there are many more who attempt suicide every year. In this article, we seek to advance the knowledge on suicide by identifying particular psychological characteristics and Christian spiritual controversies. This research proceeds to a transversal interdisciplinary conversation where practical theology and psychology reflect their voices about suicide. A transversal interdisciplinary approach articulates that theology and science can share concerns, and converge on commonly identified issues like suicide, although they differ in discipline. We aim to create a dialogue between psychology and the Christian faith concerning suicide. Christianity has always viewed suicide as a sinful act, and anyone who commits suicide would go straight to hell. Even though there are no direct scripture texts on suicide being a sin, biblical texts are used to prove that it is. However, God’s Word makes clear the sanctity of life, thou shall not murder. According to psychology, suicide is a highly complex and multifaceted phenomenon, and amongst others it can be a result of mental illness. We attempt to balance the non-theological interpretation with the theological discipline. This research challenges the Christian ideology of suicide as a sin; this perspective remains a challenge among our fellow ministers. This study is relevant for both theology and psychology because both the disciplines deal with the well-being of people.Intradisciplinary and/or interdisciplinary implications: The contextual perspective challenged by this research is the understanding of suicide according to theological and psychological perspectives. This research is done using a literature review on suicide according to both Christianity and psychology.

Orientierung durch Katastrophen

Catastrophes that threaten life and health have characterized the history of humankind from the very beginning, as has the search for meaning. The descriptions of end-time catastrophes in apocalyptic literature are also concerned with their meaning for the present. In the New Testament, the book of Revelation belongs to this kind of literature. It does not provide a roadmap for the end of the world; the horror images of a subversive narrative aim at understanding the current reality. Using the example of the so-called »damage cycles« (Rev 6:1-17; 8:2-11:19; 15:1-16:21), it will be argued that these texts aim at a theological interpretation that consoles and admonishes its readers by creating narrative spaces for the transience of the seemingly unchangeable Roman rule.