Gospel parable and Orthodox joke: general and special

The purpose of the article is to reveal the specifics of the Orthodox joke by comparing it with the Gospel parable having a similar function. Methodology. Within the framework of the cultural studies approach, the methods of comparative analysis, induction, and deduction were applied. Scientific novelty. The cultural studies analysis of the correlation between the Gospel parable and the Orthodox joke has been carried out for the first time, both unifying and specific characteristics to each of the phenomena have been identified. Conclusions. An Orthodox joke can be called a parable joke. A modern Orthodox joke has a number of characteristics of a parable: describing the particular situation, it is based on the Gospel teaching; like a parable, it has two layers: a form tied to modernity and a timeless deep religious moral meaning; its main goal is to raise the human mind from earthly to heavenly. At the same time, a number of specific characteristics do not allow us to identify them: the Orthodox joke is created based on modern material; unlike a parable, it involves a laughing reaction. The Orthodox joke (as a joke in form, but with a deep parable content) is able to easily penetrate the consciousness of a secular person who is tuned in to ease and not accustomed to reflection. In this way, Orthodoxy, as in the previous period of its existence, seeks to respond to the needs of the time, transforming the form, but not changing the deep essence of the teaching. Key words: joke, parable, Orthodox anecdote, Gospel parable, metanarrative, modern Orthodox culture, secular society.

A Posture of Protest? The Search for Christian Identity in A Post-Secular Society: Between Secularised Eschatology and A Sacralisation of History

This article theorises ideations of “the people” in a comparative reflection on Latin-Christian theologies and typologies of time and secularised appropriations thereof in right-wing as well as far-right movements in Europe and the United States of America. Understanding the world in grand narratives of “good” and “evil” emerges from Christian eschatological hope: the hope of the restoration and renewal of the cosmos and the final defeat of evil prophesised in association with the return of Christ. However, this language of good and evil becomes detached from the wider corpus of Christian belief and theology. In its secular expression, it may attach the good to an abstract and normative account of “the people”, who are defined in contrast to a range of others, both internal and external to the nation. Secular iterations might further echo the stratification of present, past and future through a sacralisation of the past and a dramatization of the future. The context of contemporary right-wing and far-right movements poses a series of questions about the relationship between belief and belonging, the acceptability of the secularization of Christian traditions and theologies, and the extent to which Christian communities can legitimately associate with right-wing movements.

Rumi whirling in a secular age: Applying medieval Sufi wisdom to the questions of our day

In a secular society, obsessed with materialism and consumerism, the 13th-century mystical teacher and poet, Jalaluddin Rumi (1207–1273), has found a surprisingly widespread following. While his work is often misunderstood and diluted, this research proposed the opposite: that Rumi may broaden his modern admirers’ worldview and bring about an encounter with God. This study thus applied the insights of an 800-year-old mystic to the questions of today. The research comprised of a qualitative literature research method that first explored the life and writings of Rumi, and then investigated the issues and yearnings of a secular society as proposed by philosopher Charles Taylor. The study showed that Rumi may indeed open up the enclosed secular worldview by adding significance to our living, God to our loving and hope to our dying.Intradisciplinary and/or interdisciplinary implications: This article was a study in religion – applying the work of a medieval Sufi mystic to the philosophical questions of today. It also considered Anatolian history and Persian literature and offered philosophical options. It further related to missiology, as well as systematic and practical theology.

THE CONFLICT AND POST-CONFLICT ISLAMIZATION OF CHECHNYA AS SOCIAL AND POLITICAL PHENOMENON

The article is aimed to reveal the influence of religious factor on the conflict and post-conflict societal and political spheres of the Chechen Republic. The study is based on the retrospective and discourse analysis of central and republican newspapers, interviews and speeches of political leaders, publications of the Spiritual Administration of Muslims of the Chechen Republic, materials of opposition and hostile Internet resources. The study identifies several phases of the Islamization of Chechnya: 1) an attempt to create an Islamic state during the struggle for sovereignty; 2) the choice of Akhmad Kadyrov in favor of loyalty to the federal center and adherence to traditional Islam in defiance of the Wahhabi project; 3) Wahhabism, which had not taken root in Chechnya, went into the cyber underground, and its supporters joined the “Global Jihad”; 4) today’s penetration of traditional Islam into social (school, family, gender relations) and political (local and regional administration, international relations) life of the republic. The restoration of the role of Islam as an important social, moral and political regulator demonstrates the possibility of new gaps between secular society and the political system of modern Russia and Chechnya as a part of the country.

Negotiating Religiosity in a Secular Society: A Study of Indonesian Muslim Female Migrant Workers in Hong Kong

This study examined how Indonesian Muslim female migrant workers in Hong Kong, the majority of whom work in the domestic sector, negotiate their religiosity in a secular society. As a method of investigation, qualitative exploratory research was used. Observation and in-depth semi-structured interviews were used to collect data with eight Indonesian Muslim female workers in Hong Kong. The findings show that: 1) despite workplace restrictions, these workers adhered to their religious rites; 2) they utilized the most viable solutions to enable them to conduct their job obligations that were incompatible with their religion; 3) they established halaqas [religious study groups] in several mosques throughout Hong Kong and met regularly; and 4) the migrant workers gained strength from their faith, while the religious study groups greatly assisted them in overcoming and resolving life’s challenges. The researchers concluded that while it is critical for many workers to live according to their religion, many employers are unaware of their employees’ religion and religious values. There should be better dialogue and agreement on how workers and employers can negotiate their rights and obligations. In response to the study’s findings, several recommendations are made.

POSTSECULAR RELIGIOSITY AND ITS CONCEPTUAL VERSIONS: FROM "INVISIBLE RELIGION" TO "RELIGION WITHOUT ESSENCE"

The article is devoted to the theoretical reconstruction of the of the conceptual version of postsecular religiosity. All the theories clame that the traditional religion can survive today through cover-up it’s religious identity. This is accompanied by the marginalization of religious organizations and an increase in the influence of religion at the level of individual interest. Theological analysis is limited mainly by negative characteristics when describing post-secular religiosity: the devaluation of transcendence and the rejection of dualism (Daniel HervierLeger), the absence of doctrinal boundaries (Thomas Luckmann), the weakening of the ideological core of the doctrine (Roberto Cipriani). The author argues that post-secular religion is an implicit ideology in terms of the way it functions. In the late XX - early XXI century, a number of researchers (U. Eco, S. Zizek, G. Marcuse and others) noted that the imaginary post-ideology of modern society is associated with the formation of a specific type of ideology, which can be designated as "implicit". The post-Christian secular world is also "implicitly" religious. The author reveals the commonality of the processes taking place in the field of religion with the characteristics of the "post-ideological" world and concludes that the religiosity of the post-secular society is most productive to study precisely as part of an implicit ideology.

The Spiritual Dimension of the Breakdown

The usual explanations of the breakdown in American public life fail to account for our current condition. They do, however, point to an underlying national spiritual crisis. The economy has not actually performed that badly. Big money is not that influential. The pathologies of social media are symptoms of our problems, not sources. Even racism is only a part of our national distress. Both sides claim the unreasonableness of the other side is the problem. These opponents have weakened the institutions of government. Some observers have given up trying to explain our condition, pointing to human nature, when human nature should be constant, or to historical cycles that simply occur. Our crisis is part of the failure of the Enlightenment and capitalism to sustain meaningful human life in secular society. The problem is the Death of God.

Evangelical Women and Secular Society in New Zealand: An Investigation into Feminism as an Ideology of Empowerment

<p>This thesis examines the resurgence of evangelicalism in New Zealand and the conflicting nature of the lives that evangelical women in New Zealand live. Evangelicalism in New Zealand is growing and evolving and thus evangelical women are by necessity adapting to their secular setting whilst maintaining their faith. This study reveals many interesting findings, illustrating the often contradictory and challenging issues that evangelical women must face as they identify with feminism as a secular symbol while maintaining a conservative evangelical faith. Evangelical women in New Zealand today are living in two worlds. The women have a strong sense of identity and faith within evangelicalism however there are contradictions. Simultaneously there is a strong influence of secular liberal society which is evident through the women's identification with feminist values. What has been discovered is that evangelical women can successfully live in two separate worlds – one secular and one religious. They can be women of faith while at the same time living their lives in a secular society. Similarly there is a significant gap between rhetoric and reality in evangelical women's lives – what evangelical women articulate regarding gender roles in theory is not necessarily what occurs in practice. These challenges are defined by society and thus are a useful tool to assist in the understanding of the conflicts evangelical women have to negotiate on a daily basis.</p>

Evangelical Women and Secular Society in New Zealand: An Investigation into Feminism as an Ideology of Empowerment

<p>This thesis examines the resurgence of evangelicalism in New Zealand and the conflicting nature of the lives that evangelical women in New Zealand live. Evangelicalism in New Zealand is growing and evolving and thus evangelical women are by necessity adapting to their secular setting whilst maintaining their faith. This study reveals many interesting findings, illustrating the often contradictory and challenging issues that evangelical women must face as they identify with feminism as a secular symbol while maintaining a conservative evangelical faith. Evangelical women in New Zealand today are living in two worlds. The women have a strong sense of identity and faith within evangelicalism however there are contradictions. Simultaneously there is a strong influence of secular liberal society which is evident through the women's identification with feminist values. What has been discovered is that evangelical women can successfully live in two separate worlds – one secular and one religious. They can be women of faith while at the same time living their lives in a secular society. Similarly there is a significant gap between rhetoric and reality in evangelical women's lives – what evangelical women articulate regarding gender roles in theory is not necessarily what occurs in practice. These challenges are defined by society and thus are a useful tool to assist in the understanding of the conflicts evangelical women have to negotiate on a daily basis.</p>