the other; the Christian and the Jew. They form the main motifs and weave the whole moral fabric of the play. Nowhere are these motifs more dramatically demonstrated than in the two episodes of Jessica’s conversion to Christianity and betrayal of
Postfeminist Rhetoric in Christian At-Home Daughterhood Texts
-at-home daughter camp hashed out the piece as did online news outlets like Jezebel and the websites for Christianity Today and Time magazine ( Adams 2010 ; Prior 2010 ; Stein 2010 ). The tone of author Gina McGalliard’s original piece framed at
JCM 2015, Wuppertal
Mark L. Solomon
escaping the crushing solidarity of Jewish exclusivity, I was aware that Christianity had its own problematic history of exclusivism – extra ecclesiam nulla salus , ‘no salvation outside the Church’ – but I was comforted by Pope Pius IX’s teaching about
Reading into Othello’s Indian/Iudean Crux in the First Hebrew Translation
The 1870s mark the first translations of complete Shakespeare plays into Hebrew: Ithiel ha-Kushi mi-Vineẓya (Othello , 1874) and Ram ve-Yaʿel (Romeo and Juliet , 1878). These translations, by the Jewish convert to Christianity Isaac Edward
Mariske Westendorp, Bruno Reinhardt, Reinaldo L. Román, Jon Bialecki, Alexander Agadjanian, Karen Lauterbach, Juan Javier Rivera Andía, Kate Yanina DeConinck, Jack Hunter, Ioannis Kyriakakis, Magdalena Crăciun, Roger Canals, Cristina Rocha, Khyati Tripathi, Dafne Accoroni, and George Wu Bayuga
another materialized. In an indirect way, it shows the global nature of Christianity. More information on these sites can be found in the section entitled “Tours.” Here, narrative descriptions of visits to different sites are presented, together with
Holger Jebens, Pathways to heaven: Contesting mainline and fundamentalist Christianity in Papua New Guinea. Oxford and New York: Berghahn Books, 2005, 256 pp., ISBN 1-84545-005-1 (hardback).
James Leach, Creative land: Place and procreation on the Rai Coast of Papua New Guinea. Oxford and New York: Berghahn Books, 2004, 256 pp., ISBN 1-57181-693-3 (paperback).
Whereas the word is that the congregations of the official Protestant Churches and the Catholic Church are shrinking and few people take part in the services, a clear increase can be seen in the area of popular esotericism and spirituality. In the double sense, the question arises here as to the relationship of 'word' and 'deed'. How do our traditions respond to the challenge to our ability to act in relation to the individual's search for spirituality and to responsibility for society? Anthropological ways of seeing modernity, secularisation and Christianity (1) indicate theories regarding developments in religion and Christianity, and these are illustrated by empirical examples of a spiritual society (2). This is discussed in terms of what it can mean to take on responsibility (3), and what the relationship is between this and piety's end in itself.
Creed and Cognition in the Fourth Century
Combining history, theology, and the cognitive study of religion, this article offers a new interpretation of the origins and purpose of the fourth-century Trinitarian theology known as Homoianism, suggesting that it aimed to create an “entry-level“ Christianity as a first step in gradually easing polytheists into Christianity. It highlights the polemical nature of Homoianism's characterization as “Arianism,“ and examines the beliefs of Homoianism's proponents, including those of Ulfila, the “apostle of the Goths.“ This article suggests that the Homoian view of the Trinity attempted to map non-Christian intuitions of divinity onto the Christian doctrine of God. It points to Homoianism's Western origins on the Roman Empire's strategically important Danubian frontier, arguing that a Homoian creed should be seen not only in the wider context of the “Arian Controversy,“ but also as part of attempts to ensure the peaceful Romanization of the Goths.
John Rayner had warm memories of the Christians he met when he first came to England and had a positive attitude to Christianity. Nevertheless, he believed that the Christian dispensation in Europe had broken down for good, that there were elements in Christianity unbelievable to modern people and that liberal Judaism could play a key role in building a new moral and spiritual foundation. Dialogue with Christians was an important part of his ministry. This was characterised by his unfailing courtesy and integrity. This integrity enabled him to transcend all personal considerations to focus on the issue in hand and to speak plain truths as he saw them, both to Christians and his fellow Jews.
As Christina Howells notes in ‘Sartre and Negative Theology’, it is easily assumed that Sartre was ‘a God-haunted or Spirit-haunted atheist, one haunted if not by the god of Christianity then at least by the god of idealism’.1 Sartre himself, as the above epigraph suggests, was all too aware of the spectre of idealism that haunted—or better, tainted—his early philosophical endeavours.