Is there connection between Pentecostalism belief and hairstyle?

The present article is intended for really devout Christians. Many Christian men andwomen often ask deep in their heart, how they can do their best to please Father inHeaven. There are guides on how to worship God, to dedicate their bodies and work,but how shall we glorify God with our hair? For women, there is a hint that we canfind in St. Paul’s letters to Corinthians: but are there guides for devout men? It turnsout that is quite delicate matter to discuss. Moreover, as we discussed in a recentpaper in this journal, there is limitation of Aristotelian logic to grasp spiritual termssuch as Trinity or Manunggaling Kawula Gusti in Javanese term. Now, allow us toemphasize the same point using non-Aristotelian logic and non-Diophantinearithmetics. In that sense, spiritual realms go beyond what science cannot go. In thelast section, we will discuss shortly on possible implications of worshiping God in theSpirit and the Truth. Abstrak Artikel ini ditujukan untuk orang Kristen yang benar-benar taat. Banyak pria danwanita Kristen sering menanyakan jauh di lubuk hati mereka: bagaimana kami dapat melakukan yang terbaik untuk menyenangkan Bapa di Surga? Ada panduan tentang bagaimana menyembah Tuhan, untuk mendedikasikan tubuh dan pekerjaan mereka, tetapi bagaimana kita akan memuliakan Tuhan dengan rambut kita? Untuk para wanita, memang ada petunjuk yang dapat ditemukan dalam surat Rasul Paulus kepada jemaat Korintus: tetapi apakah ada panduan untuk kaum pria? Ternyata hal ini merupakan masalah yang cukup rumit untuk dibahas. Selain itu, seperti yang penulis bahas baru-baru ini dalam jurnal ini, terdapat keterbatasan logika Aristotelian untuk memahami istilah-istilah spiritual seperti Trinitas atau Manunggaling Kawula Gusti dalam istilah Jawa. Sekarang, izinkan penulis untukmenyampaikan hal yang sama, namun dengan menggunakan logika non-Aristotelian dan non-Diophantine aritmatika. Dalam pengertian itu, alam spiritual melampaui apa yang tidak bisa dicapai oleh sains. Dalam bagian terakhir, kita akan membahas secara singkat tentang kemungkinan implikasi dari menyembah Tuhan di Roh dan Kebenaran.

Australian Christian Conscientious Objectors during the Vietnam War Years 1964–72

Many young Christian men faced a moral dilemma when selective military conscription was introduced in Australia during the Vietnam War from 1964–72. The legislation was the National Service Act in 1964 (NSA). Some believed that their Christian conscience did not allow them to kill or serve in the army. Most of them sought exemption as a conscientious objector decided at a court hearing. Others chose non-compliance with the NSA. All exercised nonviolent Holy Disobedience in their individual opposition to war and conscription for it. Holy disobedience stresses the importance of nonviolent individual action, which was an idea of A.J. Muste, a great Christian pacifist. The research reported here is strongly influenced by his approach. It is believed to be the first study which explicitly considers Christian conscientious objectors. A data set was compiled of known Christian conscientious objectors during the Vietnam War years from authoritative sources. Analysis allowed identification of these men, the grounds on which their conscientious beliefs were based and formed and how they personally responded to their moral dilemma. Many of their personal stories are told in their own words. Their Holy Disobedience contributed to ending Australia’s participation in the Vietnam War and military conscription for it.

Trajectories of Mobility: Intergenerational Narratives of Relocation and Achievement among Viennese Syriac Christian Men

This article analyzes narratives of emigration among Syriac Christians who migrated from Turkey to Vienna, Austria. It sets out from a starting point of exploring the different ways that migration affects family life and reproduction. By using “linked biographies,” the discussion focuses upon intergenerational aspects in order to explore the ways in which history is understood and reproduced by individuals with their own narrative but interconnected with the biographies of family members. Through the analysis of the narrative strategies of three men and their sons, it is shown how the individuals draw on cultural idioms of Syriac family and masculinity when telling their stories and simultaneously negotiating their moral agency. The paper argues that the analysis of biographical material reveals that postmigration intergenerational loyalties are not only about negotiating collective identity but also about pressures for social mobility.

Dreams and the Material World

This chapter turns to the hagiographic tradition and what it can tell us about the spiritual roles available to men and women within it. It is concerned mostly with archetypal-spiritual dreams and prophetic or mantic dreams, which pertained not only to the future but also to the present. Any dream in which a prophet, angel, saint, or other agent of God appears may be considered prophetic. Byzantine saints found new avenues of appearance through tangible items such as icons and holy relics. Their messages, which could have personal or wider significance, were generally clear in meaning and did not require interpretation by specialists. The chapter compares the dreams of holy Christian men and women with the dreams of their Muslim counterparts in the Sufi tradition. It shows that dreams allowed pious women a greater degree of spiritual agency than was normally accorded to them in either culture. This unusual equity of gender is also evident in the early hagiographic biographies of Muhammad. The chapter closes with apocalyptic visions in Judaism, Byzantine Christianity, and Islam, showing that they were symptomatic of communities in crisis, regardless of faith. Moving from community concerns to individual concerns about the afterlife, it looks at tours of the other world, including two undertaken by women.

The Relationship between Purity Culture and Rape Myth Acceptance

The current study investigated the relationship between purity culture, rape myth acceptance, and intrinsic religiosity in the Christian population. Specifically, this study explored if purity culture endorsement would be associated with increased rape myth acceptance and increased likelihood of incorrectly labeling rape. It was also examined whether intrinsic religiosity would ameliorate the relationship between purity culture and rape myth acceptance. Ninety-nine Christian men and women participated in this study. Results demonstrated that endorsement of purity culture was related to increased endorsement of rape myths and increased likelihood of labeling marital rape and acquaintance rape as consensual sex. Intrinsic religiosity was also found to be a significant moderator of the relationship between purity culture and rape myth acceptance. Overall, these findings have important implications for how purity culture is taught and understood, and how these teachings relate to the Christian population’s involvement in the cultural dialogue surrounding sexual assault.

‘Be fruitful and multiply’: Examining Genesis 1:28 as a basis for the adoption of polygamy as a solution to childlessness amongst Nigerian Christians

In spite of Christianity and western civilisation, polygamy remains a major issue in Christian marriage in Africa. In Nigeria, most of the mainline churches officially adopt monogamy, whilst many of the African Initiated Churches (AICs) practise polygamy. Because Africans consider procreation as the primary purpose of marriage, some childless Nigerian Christians engage in polygamy in order to have children. But apart from the factor of traditional passion for children, some engage in polygamy to have children because they take the phrase ‘Be fruitful and multiply’ in Genesis 1:28 as a divine command to everyone to produce children. Therefore, this article examines the text with a view to ascertain whether it is appropriate to exploit the passage as a basis for the adoption of polygamy as a solution to infertility. The target population is those Nigerian Christian men and women who engage in this practice. The article employs descriptive and exegetical methods. It found that, although couched as an imperative, the phrase ‘Be fruitful and multiply’, rather than being a command to procreate, should be simply understood as a saying that God blessed the humankind with offspring, just as he did the fish that are not expected to obey or disobey (Gn 1:22). It therefore does not provide a basis for adoption of polygamy as a solution to infertility. The article recommends that apart from assisting childless Nigerian Christians to realise their dream of childbearing, the church should make them understand the biblical position that every individual and couple need not have children.Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of the Old Testament and Christian Ethics. It examines Genesis 1:28 with regard to the adoption of polygamy as a solution to infertility amongst Nigerian Christians. The article postulates that the passage is not a command for procreation but is simply a saying that God blessed the humankind with offspring; hence, it does not provide a basis for the adoption of polygamy to solve the problem of infertility.

“Church Sweat”

Martin Luther’s ideas about vocational identity were forged in the early years of the Reformation, but were nuanced and reshaped throughout his life as new challenges arose. In this article, I examine the ways in which his conflict with Andreas Karlstadt over the propriety of an academic lifestyle from 1523 to 1525 provided an essential element of Luther’s masculine identity, an element that he continued to draw on throughout his life of lecturing. By 1535, Luther had come to a fully-formed masculine vocational identity, and Karlstadt had become the foil against which Luther measured himself and all other Christian men.

“Conversion” in Late-Medieval Christianity

This chapter discusses the great indulgence campaigns of the late fifteenth and early sixteenth centuries. In the centuries before the Protestant Reformation, being solicited for indulgences had become commonplace for Christian men and women. The practice of granting indulgences—perceived abuses of which generated Martin Luther’s Ninety-Five Theses—was tied closely to the sacrament of penance, so a close look at indulgences can uncover the assumptions behind a religiosity that provided access to God through a sacramental system and an ordained priesthood.