The aim of this paper is to establish a series of links between some of the main religious formulas that arise in Judaism and Christianism and the romantic and confluent love characteristic of modern societies. To carry it out, firstly, we analyze love in historical Judaism, reflecting on the Ahavah formula, the predominant formula in this religious context. Secondly, to study the Christian drift of love, we first analyze how the emergence of this new religious faith (Christianism) provokes a change in the Jewish way of understanding it (love). Subsequently, we analyze some of the three main formulas in which love materializes in Christianism: Agape, Caritas, and Amor Sui. Regarding modern love, we first carry out a contextualization focused on the processes of secularization and individualization, and their impact on it. Afterwards, we present the main features that define both romantic and confluent love, and finally, we analyze the Judeo-Christian characters inherited for such types of love. The methodology used focused on a literature review and theoretical reflection based on this review. The research carried out allows us to establish sociological continuities between Judeo-Christian religious love and modern secular love in the terms used throughout the paper.
{"title":"The Evolutionary Masks of Love: Continuities between Judeo-Christian Religious Love and Modern Secular Love","authors":"J. A. Roche Cárcel, Javier Gil-Gimeno","doi":"10.3390/rel15050610","DOIUrl":"https://doi.org/10.3390/rel15050610","url":null,"abstract":"The aim of this paper is to establish a series of links between some of the main religious formulas that arise in Judaism and Christianism and the romantic and confluent love characteristic of modern societies. To carry it out, firstly, we analyze love in historical Judaism, reflecting on the Ahavah formula, the predominant formula in this religious context. Secondly, to study the Christian drift of love, we first analyze how the emergence of this new religious faith (Christianism) provokes a change in the Jewish way of understanding it (love). Subsequently, we analyze some of the three main formulas in which love materializes in Christianism: Agape, Caritas, and Amor Sui. Regarding modern love, we first carry out a contextualization focused on the processes of secularization and individualization, and their impact on it. Afterwards, we present the main features that define both romantic and confluent love, and finally, we analyze the Judeo-Christian characters inherited for such types of love. The methodology used focused on a literature review and theoretical reflection based on this review. The research carried out allows us to establish sociological continuities between Judeo-Christian religious love and modern secular love in the terms used throughout the paper.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140977006","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The burgeoning field of public theology has garnered significant scholarly attention. Amidst its multifaceted discussions, a recurring theme asserts that theology plays a vital and irreplaceable role in public discourse. This perspective contends that engaging with matters of public concern from a theological standpoint not only contributes meaningfully to public discourse but also shapes our understanding of the world, human existence, and the divine. Within the African context, particularly in South Africa, gender-based violence (GBV) remains a pressing societal issue despite government and organizational efforts. This article delves into the potential role of pastors as public figures in addressing the persistent challenge of GBV. It explores the implications of pastors assuming public roles within an African context and how this engagement can be instrumental in combating GBV. By drawing on literature related to public practical theology, pastoral care, and GBV in South Africa, the article advocates for proactive public interventions by pastoral ministries. Through synthesizing insights from existing scholarship, it contributes to ongoing discussions at the intersection of theology, pastoral practice, and societal issues, with a specific focus on addressing GBV in the unique South African context.
{"title":"The African Pastor as a Public Figure in Response to Gender-Based Violence in South Africa: A Public Pastoral Intervention","authors":"Patrick Nanthambwe, Vhumani Magezi","doi":"10.3390/rel15050609","DOIUrl":"https://doi.org/10.3390/rel15050609","url":null,"abstract":"The burgeoning field of public theology has garnered significant scholarly attention. Amidst its multifaceted discussions, a recurring theme asserts that theology plays a vital and irreplaceable role in public discourse. This perspective contends that engaging with matters of public concern from a theological standpoint not only contributes meaningfully to public discourse but also shapes our understanding of the world, human existence, and the divine. Within the African context, particularly in South Africa, gender-based violence (GBV) remains a pressing societal issue despite government and organizational efforts. This article delves into the potential role of pastors as public figures in addressing the persistent challenge of GBV. It explores the implications of pastors assuming public roles within an African context and how this engagement can be instrumental in combating GBV. By drawing on literature related to public practical theology, pastoral care, and GBV in South Africa, the article advocates for proactive public interventions by pastoral ministries. Through synthesizing insights from existing scholarship, it contributes to ongoing discussions at the intersection of theology, pastoral practice, and societal issues, with a specific focus on addressing GBV in the unique South African context.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140974224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
While Paul Holloway’s scholarship on Philippians has been important, his classification of Philippians as a letter of consolation has gained relatively little traction. Interestingly, however, Holloway follows Karl Barth in labelling a large section of the letter, Phil 1:27–2:16, a ‘hortatory digression’, which could be seen to diminish the extent of consolation in this part of the letter. In this article, I seek to develop Holloway’s work to argue that the Christ encomium in Phil 2:6–11 has elements of consolatory discourse that relates to other parts of the letter. Phil 2:6–11 illustrates and exemplifies how comfort (παράκλησις), consolation (παραμύθιον), and joy (χαρά) can be derived by individuals and communities in the face of opposition or destitution (cf. Phil 1:27–2:4). I propose that Christ undergoes a form of voluntary desolation in 2:6–8 but then receives something different from consolation in his glorious exaltation and the bestowal of the divine name. Although Paul and the Philippians will not receive universal worship like Christ, they can imitate him by following in this trajectory of becoming like God, thus receiving divine consolation and transformation.
{"title":"Developing Christ as Consolatory Example in the Christ Encomium","authors":"Alex W. Muir","doi":"10.3390/rel15050607","DOIUrl":"https://doi.org/10.3390/rel15050607","url":null,"abstract":"While Paul Holloway’s scholarship on Philippians has been important, his classification of Philippians as a letter of consolation has gained relatively little traction. Interestingly, however, Holloway follows Karl Barth in labelling a large section of the letter, Phil 1:27–2:16, a ‘hortatory digression’, which could be seen to diminish the extent of consolation in this part of the letter. In this article, I seek to develop Holloway’s work to argue that the Christ encomium in Phil 2:6–11 has elements of consolatory discourse that relates to other parts of the letter. Phil 2:6–11 illustrates and exemplifies how comfort (παράκλησις), consolation (παραμύθιον), and joy (χαρά) can be derived by individuals and communities in the face of opposition or destitution (cf. Phil 1:27–2:4). I propose that Christ undergoes a form of voluntary desolation in 2:6–8 but then receives something different from consolation in his glorious exaltation and the bestowal of the divine name. Although Paul and the Philippians will not receive universal worship like Christ, they can imitate him by following in this trajectory of becoming like God, thus receiving divine consolation and transformation.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140974241","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Southern African societies are presently beleaguered by manifold socio-economic, political, and environmental challenges. Ordinary people long for answers to questions about how to mitigate these challenges. Meanwhile, the Church mostly preaches the gospel and establishes and grows denominations across the world. Proclaiming the gospel in word is good; however, without demonstrating the gospel with transformational deeds, the Church remains Salvationist and partially missionary. Bearing in mind that the integral mission of the Church is advancing the gospel holistically, fractional mindfulness of the gospel, hearing the words without performing the corresponding deeds, is defacing its identity. Today, this situation is problematic and helpless, as society is in dire need of a wholesome Church that acts in accordance with its own faith and values and attends to the soul, the body, and all other facets of life. Much has been published about the integral mission of the Church, though little has been said about its role in social action. By qualitatively reviewing the literature and observing the Southern African context and some biblical examples, this paper finds the integral mission to be the predominant and comprehensive purpose of the existence of the Church. While the Church could be aware of its mandate, it should be reawakened so that it becomes a doer of the Word and stands out as the salt and light of the world by contributing to addressing the needs of society.
{"title":"Doing the Word: Reawakening the Church to Save Society in Southern Africa","authors":"Kimion Tagwirei","doi":"10.3390/rel15050608","DOIUrl":"https://doi.org/10.3390/rel15050608","url":null,"abstract":"Southern African societies are presently beleaguered by manifold socio-economic, political, and environmental challenges. Ordinary people long for answers to questions about how to mitigate these challenges. Meanwhile, the Church mostly preaches the gospel and establishes and grows denominations across the world. Proclaiming the gospel in word is good; however, without demonstrating the gospel with transformational deeds, the Church remains Salvationist and partially missionary. Bearing in mind that the integral mission of the Church is advancing the gospel holistically, fractional mindfulness of the gospel, hearing the words without performing the corresponding deeds, is defacing its identity. Today, this situation is problematic and helpless, as society is in dire need of a wholesome Church that acts in accordance with its own faith and values and attends to the soul, the body, and all other facets of life. Much has been published about the integral mission of the Church, though little has been said about its role in social action. By qualitatively reviewing the literature and observing the Southern African context and some biblical examples, this paper finds the integral mission to be the predominant and comprehensive purpose of the existence of the Church. While the Church could be aware of its mandate, it should be reawakened so that it becomes a doer of the Word and stands out as the salt and light of the world by contributing to addressing the needs of society.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140973410","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Based on fieldwork research among the Bosniak (Muslim) population in rural areas of Bosnia and Herzegovina, this article starts with the technique of summoning the dead, aimed at obtaining information about missing goods. It argues that the practice of summoning the dead, like practices aimed at magically harming others, is based on the same moral rules that govern everyday relations between the living and the dead. While these rules are generally followed and observed in everyday life, they can also be deliberately inverted to one’s own advantage or to the disadvantage of others. Ultimately, I argue that the dead prove to be moral agents who act when moral norms are violated.
{"title":"The Dead in Vernacular Magic Practices among Bosniaks","authors":"M. Mencej","doi":"10.3390/rel15050605","DOIUrl":"https://doi.org/10.3390/rel15050605","url":null,"abstract":"Based on fieldwork research among the Bosniak (Muslim) population in rural areas of Bosnia and Herzegovina, this article starts with the technique of summoning the dead, aimed at obtaining information about missing goods. It argues that the practice of summoning the dead, like practices aimed at magically harming others, is based on the same moral rules that govern everyday relations between the living and the dead. While these rules are generally followed and observed in everyday life, they can also be deliberately inverted to one’s own advantage or to the disadvantage of others. Ultimately, I argue that the dead prove to be moral agents who act when moral norms are violated.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140981455","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This contribution compares the final sections of Acts of the Apostles and Philostratus’ Life of Apollonius of Tyana. Through this comparison, I aim to show that these two writings resemble one another in their attention to travel as a literary theme. Both Acts and Life employ this theme to communicate their message and, in their narrative endings, set up their implied readers as travelers who are meant to continue the journeys of the protagonists in these writings. At the same time, Acts and Life differ in how exactly they envision their readers to continue the journeys of their protagonists. I will argue that these similarities and differences can be explained by the shared social and intellectual climate that Acts and Life inhabit: both writings result from discourses on travel and self that were rife among intellectuals in the Roman Empire in the first three centuries of our era, irrespective of their ethnic, legal, or cultural affiliations.
{"title":"Journeys without End: Narrative Endings and Implied Readers in Acts of the Apostles and Philostratus’ Life of Apollonius of Tyana","authors":"Pieter B. Hartog","doi":"10.3390/rel15050606","DOIUrl":"https://doi.org/10.3390/rel15050606","url":null,"abstract":"This contribution compares the final sections of Acts of the Apostles and Philostratus’ Life of Apollonius of Tyana. Through this comparison, I aim to show that these two writings resemble one another in their attention to travel as a literary theme. Both Acts and Life employ this theme to communicate their message and, in their narrative endings, set up their implied readers as travelers who are meant to continue the journeys of the protagonists in these writings. At the same time, Acts and Life differ in how exactly they envision their readers to continue the journeys of their protagonists. I will argue that these similarities and differences can be explained by the shared social and intellectual climate that Acts and Life inhabit: both writings result from discourses on travel and self that were rife among intellectuals in the Roman Empire in the first three centuries of our era, irrespective of their ethnic, legal, or cultural affiliations.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140979349","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Preaching is one of the most creative things a pastor does. This essay explores how a theology of creativity, the imagination, and the arts can encourage preachers to embrace proclamation as creative work. The invitation to preachers to engage their creativity and imagination in preaching rests on the theological claim that creativity is intrinsic to human beings as made in the image of God the Creator. To create is to realize a core human vocation and to deepen knowledge of God. The imagination is a primary avenue to such knowledge, since the imagination is a faculty that allows for a holistic grasp of realities both seen and unseen. An artistic approach to preaching is appropriate in that art functions in similar ways to preaching: like preaching, art explores the depths of human existence, creates wholes out of fragments, and makes connections between seemingly disparate phenomena. The dispositions of the artist are vital for preachers, especially the courage and risk-taking required in art-making as a venture into the unknown. These functions of art and qualities of the artist lead to reflections concerning the particular challenges involved in being a Christian artist, and to the role of beauty in the knowledge of God and hence in preaching.
{"title":"The Preacher as Artist: An Exploration of Sermon Creation as Art-Making","authors":"Ruthanna B. Hooke","doi":"10.3390/rel15050604","DOIUrl":"https://doi.org/10.3390/rel15050604","url":null,"abstract":"Preaching is one of the most creative things a pastor does. This essay explores how a theology of creativity, the imagination, and the arts can encourage preachers to embrace proclamation as creative work. The invitation to preachers to engage their creativity and imagination in preaching rests on the theological claim that creativity is intrinsic to human beings as made in the image of God the Creator. To create is to realize a core human vocation and to deepen knowledge of God. The imagination is a primary avenue to such knowledge, since the imagination is a faculty that allows for a holistic grasp of realities both seen and unseen. An artistic approach to preaching is appropriate in that art functions in similar ways to preaching: like preaching, art explores the depths of human existence, creates wholes out of fragments, and makes connections between seemingly disparate phenomena. The dispositions of the artist are vital for preachers, especially the courage and risk-taking required in art-making as a venture into the unknown. These functions of art and qualities of the artist lead to reflections concerning the particular challenges involved in being a Christian artist, and to the role of beauty in the knowledge of God and hence in preaching.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140977823","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Maronite Church states that it is an Antiochene and Syriac Church. This article traces, in chronological and discursive fashion, the emergence of the Maronite tradition. It explores the life and significance of St Maroun (d. ca AD 418–23), giving consideration to thinkers who helped to understand his outlook and methods and assessing what we know of the St Maroun monastery (Dayr Mar Maroun) and its vicissitudes down to the sixth century. The piece then treats Maronites in the context of the seventh-century monothelite controversy, following their foundational developments up to the time of their first patriarch Yohanna Maroun (flor. 680s). The paper considers not only the ascetic and monastic currents in the early Maronite community but also touches on the influence of Syriac typology and its gradual displacement by analytic and dogmatic theology.
马龙派教会宣称自己是安提阿派和叙利亚派教会。本文按时间顺序和论述方式追溯了马龙派传统的兴起。文章探讨了圣马龙（卒于约公元 418-23 年）的生平和意义，考虑了有助于理解其观点和方法的思想家，并评估了我们对圣马龙修道院（Dayr Mar Maroun）及其直至六世纪的沧桑变化的了解。然后，文章在七世纪一神教争论的背景下讨论马龙派，追溯他们的基础发展，直至他们的第一位元老约哈纳-马龙（Yohanna Maroun，约 680 年代）时期。本文不仅探讨了早期马龙派教徒中的禁欲主义和修道潮流，还涉及叙利亚类型学的影响及其逐渐被分析和教条神学所取代的情况。
{"title":"On the Foundation Period of the Maronite Tradition","authors":"Joseph Azize","doi":"10.3390/rel15050596","DOIUrl":"https://doi.org/10.3390/rel15050596","url":null,"abstract":"The Maronite Church states that it is an Antiochene and Syriac Church. This article traces, in chronological and discursive fashion, the emergence of the Maronite tradition. It explores the life and significance of St Maroun (d. ca AD 418–23), giving consideration to thinkers who helped to understand his outlook and methods and assessing what we know of the St Maroun monastery (Dayr Mar Maroun) and its vicissitudes down to the sixth century. The piece then treats Maronites in the context of the seventh-century monothelite controversy, following their foundational developments up to the time of their first patriarch Yohanna Maroun (flor. 680s). The paper considers not only the ascetic and monastic currents in the early Maronite community but also touches on the influence of Syriac typology and its gradual displacement by analytic and dogmatic theology.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140982605","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article contextualizes the meaning of nāmamātra in the Mahāyānasūtrālaṃkārabhāṣya and explores the history of modifications of this term in the Yogācāra literature. The term already exists in the pre-Yogācāra literature, such as the Aṣṭasāhasrikā Prajñāpāramitā and the Bhavasaṃkrāntisūtra, where it means name only. The chapter Bodhisattvabhūmi of the Yogācārabhūmi applies this meaning and explains how to interpret it to understand the true nature of the contemplative object; that is, what is named is nothing but a name, and what exists is the inexpressible thing (vastu). When people lack this understanding and regard for the expressed object as existent, they suffer subsequent afflictions and suffering. A similar but slightly modified explanation is also found in the Madhyāntavibhāgabhāṣya, where the author states that a single object has two intrinsic characteristics (svalakṣaṇas), the conventional and the ultimate, and that the former is expressed by a mere name and is non-existent, while the latter is ineffable and existent. However, the Mahāyānasūtrālaṃkārabhāṣya and Sthiramati’s commentary on it, the *Sūtrālaṃkāravṛttibhāṣya, insert another meaning of nāmamātra: there are only mental factors. They also describe two contemplation phases, whereby practitioners should first understand the non-existence of the expressed object before recollecting the term nāmarūpa in the context of the five constituents (pañcaskandha) and concluding that material and physical factors (rūpa) do not exist; rather, only the mental factors do (nāmamātra). Finally, this second meaning of nāmamātra should be further contemplated, and the mere mental factors should also be regarded as ultimately non-existent because the external objects causing them were already considered non-existent. This examination of various Yogācāra explanations of nāmamātra sheds light on the multiple phases of modifications of Buddhist terms that occurred in the Yogācāra literature during the systematization of Yogācāra contemplation.
{"title":"Two Contemplation Models of Nāmamātra in the Yogācāra Literature","authors":"Seongho Choi","doi":"10.3390/rel15050600","DOIUrl":"https://doi.org/10.3390/rel15050600","url":null,"abstract":"This article contextualizes the meaning of nāmamātra in the Mahāyānasūtrālaṃkārabhāṣya and explores the history of modifications of this term in the Yogācāra literature. The term already exists in the pre-Yogācāra literature, such as the Aṣṭasāhasrikā Prajñāpāramitā and the Bhavasaṃkrāntisūtra, where it means name only. The chapter Bodhisattvabhūmi of the Yogācārabhūmi applies this meaning and explains how to interpret it to understand the true nature of the contemplative object; that is, what is named is nothing but a name, and what exists is the inexpressible thing (vastu). When people lack this understanding and regard for the expressed object as existent, they suffer subsequent afflictions and suffering. A similar but slightly modified explanation is also found in the Madhyāntavibhāgabhāṣya, where the author states that a single object has two intrinsic characteristics (svalakṣaṇas), the conventional and the ultimate, and that the former is expressed by a mere name and is non-existent, while the latter is ineffable and existent. However, the Mahāyānasūtrālaṃkārabhāṣya and Sthiramati’s commentary on it, the *Sūtrālaṃkāravṛttibhāṣya, insert another meaning of nāmamātra: there are only mental factors. They also describe two contemplation phases, whereby practitioners should first understand the non-existence of the expressed object before recollecting the term nāmarūpa in the context of the five constituents (pañcaskandha) and concluding that material and physical factors (rūpa) do not exist; rather, only the mental factors do (nāmamātra). Finally, this second meaning of nāmamātra should be further contemplated, and the mere mental factors should also be regarded as ultimately non-existent because the external objects causing them were already considered non-existent. This examination of various Yogācāra explanations of nāmamātra sheds light on the multiple phases of modifications of Buddhist terms that occurred in the Yogācāra literature during the systematization of Yogācāra contemplation.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140982176","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the way in which love is understood and expressed through the original English lyrics of songs by New Creation Church Singapore (NCC) in comparison to the original songs from Hillsong Church Australia (Hillsong) through the period of 2014–2020. While NCC has a multilingual congregation, reflective of the larger Singaporean society, it composes and releases original contemporary congregational songs (CCS) with English lyrics. English is the primary language in Singapore; however, it is shaped by the languages spoken in homes (e.g., Mandarin, Malay, Tamil). Combined with the theological emphases of NCC, its CCS provide a unique lens into English as a common language of worship. This article demonstrates that while the use of English lyrics is a unifying force for multilingual congregational worship, it is also not benign, but actively shaping Christian confession and associated theology and being shaped by wider multilingual contexts.
{"title":"Understanding “Love” in the English Lyrics of the Original Songs by the Multilingual New Creation Church Singapore","authors":"H. L. Toh, Daniel Thornton","doi":"10.3390/rel15050603","DOIUrl":"https://doi.org/10.3390/rel15050603","url":null,"abstract":"This article explores the way in which love is understood and expressed through the original English lyrics of songs by New Creation Church Singapore (NCC) in comparison to the original songs from Hillsong Church Australia (Hillsong) through the period of 2014–2020. While NCC has a multilingual congregation, reflective of the larger Singaporean society, it composes and releases original contemporary congregational songs (CCS) with English lyrics. English is the primary language in Singapore; however, it is shaped by the languages spoken in homes (e.g., Mandarin, Malay, Tamil). Combined with the theological emphases of NCC, its CCS provide a unique lens into English as a common language of worship. This article demonstrates that while the use of English lyrics is a unifying force for multilingual congregational worship, it is also not benign, but actively shaping Christian confession and associated theology and being shaped by wider multilingual contexts.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140983555","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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