The purpose of this paper is to examine whether and why the term “Christendom”, despite its ambiguous historical connotations, can be taken into account in contemporary ecumenical ecclesiology. This will be performed through a linguistic, historical, and theological analysis of the term in question. Its uses in the literature and occurrences in the historical contexts have been reviewed. Particularly important in this case turned out to be St. Augustine’s work “The City of God”, excerpts of which shed light on some stereotypes that can place the term “Christendom” in merely political meaning. For correct discourse, one needs, on the one hand, an awareness of the traumas that the community of believers have gone through in the history of humanity along with the entire humanity, and on the other hand, the outright revolution that has taken place in post-conciliar theology. It seems that the term “Christendom” retains its relevance especially in the context of the conciliar images of the Kingdom of God and the theology of the Church of Christ. In another way then, “Christianity” reminds one of the Church’s rootedness in a particular place, time, and culture, providing a tool for the humble contextualization of ecclesiology in the history of humanity.
{"title":"Complexity and Timeliness of the Term “Christendom” for Ecumenical Ecclesiology","authors":"Filip Krauze","doi":"10.3390/rel15050592","DOIUrl":"https://doi.org/10.3390/rel15050592","url":null,"abstract":"The purpose of this paper is to examine whether and why the term “Christendom”, despite its ambiguous historical connotations, can be taken into account in contemporary ecumenical ecclesiology. This will be performed through a linguistic, historical, and theological analysis of the term in question. Its uses in the literature and occurrences in the historical contexts have been reviewed. Particularly important in this case turned out to be St. Augustine’s work “The City of God”, excerpts of which shed light on some stereotypes that can place the term “Christendom” in merely political meaning. For correct discourse, one needs, on the one hand, an awareness of the traumas that the community of believers have gone through in the history of humanity along with the entire humanity, and on the other hand, the outright revolution that has taken place in post-conciliar theology. It seems that the term “Christendom” retains its relevance especially in the context of the conciliar images of the Kingdom of God and the theology of the Church of Christ. In another way then, “Christianity” reminds one of the Church’s rootedness in a particular place, time, and culture, providing a tool for the humble contextualization of ecclesiology in the history of humanity.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140988159","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}
Ryan S. Schellenberg recaptures a more human version of the Apostle Paul by challenging the mainstream understandings of boasting and joy as rhetorical. This essay, with reference to the concept of “rhetorical framing”, suggests that Schellenberg is right in what he affirms but wrong in what he denies and that a “strategic” understanding of boasting and joy language in Philippians is still possible, and no less human.
瑞安-谢伦伯格（Ryan S. Schellenberg）通过挑战将夸耀和喜乐理解为修辞的主流观点，重现了一个更具人性的使徒保罗。这篇文章参考了 "修辞框架 "的概念，认为谢伦伯格所肯定的是对的，而所否定的是错的，对《腓立比书》中的夸耀和喜乐语言的 "策略性 "理解仍然是可能的，而且不乏人性。
{"title":"Rethinking Paul’s Rhetorical Intentions: An Interaction with Ryan S. Schellenberg’s Abject Joy","authors":"Trevor A. Clark","doi":"10.3390/rel15050590","DOIUrl":"https://doi.org/10.3390/rel15050590","url":null,"abstract":"Ryan S. Schellenberg recaptures a more human version of the Apostle Paul by challenging the mainstream understandings of boasting and joy as rhetorical. This essay, with reference to the concept of “rhetorical framing”, suggests that Schellenberg is right in what he affirms but wrong in what he denies and that a “strategic” understanding of boasting and joy language in Philippians is still possible, and no less human.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140989932","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}
Historical transmission and other controversies related to Sengzhao’s Things Do Not Shift have long been a subject of scholarly attention. However, his essay Emptiness of the Nonabsolute has been insufficiently studied, despite being traditionally deemed emblematic of the Chinese understanding of Mādhyamaka philosophy. The present study shows that this essay has also historically generated divisions and debates in the Chinese context. It finds that Emptiness of the Nonabsolute expresses the Mādhyamaka philosophy of emptiness in a distinctly Chinese manner by grounding itself in the principle of dependent origination, and by transforming issues of being and nonbeing and the name and the “thing-in-itself” into conditional emergence. Nevertheless, Sengzhao’s essay evoked the two markedly distinct construals of Buzhengukong 不真故空 and Bushizhenkong 不是真空 as Tathāgatagarbha and Buddha-nature philosophy within Chinese Buddhism. Bushizhenkong directly aligned Sengzhao’s ostensibly representative theory of Mādhyamaka emptiness in China with the doctrinal framework of Tathāgatagarbha and Buddha-nature, triggering almost a millennium-long period of discussions and controversies.
{"title":"From Understanding Śūnyatā to Connecting It with the Tathāgatagarbha: The Emergence and Evolution of Sengzhao’s Emptiness of the Nonabsolute","authors":"Benhua Yang","doi":"10.3390/rel15050588","DOIUrl":"https://doi.org/10.3390/rel15050588","url":null,"abstract":"Historical transmission and other controversies related to Sengzhao’s Things Do Not Shift have long been a subject of scholarly attention. However, his essay Emptiness of the Nonabsolute has been insufficiently studied, despite being traditionally deemed emblematic of the Chinese understanding of Mādhyamaka philosophy. The present study shows that this essay has also historically generated divisions and debates in the Chinese context. It finds that Emptiness of the Nonabsolute expresses the Mādhyamaka philosophy of emptiness in a distinctly Chinese manner by grounding itself in the principle of dependent origination, and by transforming issues of being and nonbeing and the name and the “thing-in-itself” into conditional emergence. Nevertheless, Sengzhao’s essay evoked the two markedly distinct construals of Buzhengukong 不真故空 and Bushizhenkong 不是真空 as Tathāgatagarbha and Buddha-nature philosophy within Chinese Buddhism. Bushizhenkong directly aligned Sengzhao’s ostensibly representative theory of Mādhyamaka emptiness in China with the doctrinal framework of Tathāgatagarbha and Buddha-nature, triggering almost a millennium-long period of discussions and controversies.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140987583","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 formation and preservation of a distinctive “Moroccan Judaism” ethos, rooted in a connection to the homeland and an idealized Moroccan past. Through an examination of secularism, traditionalism, and modernity in Israel and France, alongside the resurgence of religiosity in secular societies, it assesses the impact of diasporic experiences on the religious practices of Moroccan-origin families in these countries. The argument posits that diasporic sentiments and the allure of Moroccan heritage significantly influence the negotiation and affirmation of religious identities within these families. Rituals and religious practices serve as expressions of this identity, undergoing adaptation and transformation both in Morocco and abroad. Consequently, “Israeli” and “French” approaches to Moroccan Jewish observance reflect distinct socio-political and historical contexts. The analysis draws from five family cases, illustrating a range of experiences within national and transnational frameworks, enriching our understanding of the dynamic interplay between personal narratives and broader social and historical landscapes.
{"title":"“We Became Religious to Protect Our Children”: Diasporic Religiosity among Moroccan Jewish Families in France and Israel","authors":"Yona Elfassi Abeddour","doi":"10.3390/rel15050587","DOIUrl":"https://doi.org/10.3390/rel15050587","url":null,"abstract":"This article explores the formation and preservation of a distinctive “Moroccan Judaism” ethos, rooted in a connection to the homeland and an idealized Moroccan past. Through an examination of secularism, traditionalism, and modernity in Israel and France, alongside the resurgence of religiosity in secular societies, it assesses the impact of diasporic experiences on the religious practices of Moroccan-origin families in these countries. The argument posits that diasporic sentiments and the allure of Moroccan heritage significantly influence the negotiation and affirmation of religious identities within these families. Rituals and religious practices serve as expressions of this identity, undergoing adaptation and transformation both in Morocco and abroad. Consequently, “Israeli” and “French” approaches to Moroccan Jewish observance reflect distinct socio-political and historical contexts. The analysis draws from five family cases, illustrating a range of experiences within national and transnational frameworks, enriching our understanding of the dynamic interplay between personal narratives and broader social and historical landscapes.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140993959","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}
Augustine’s sermons on the Psalms of Ascent, part of the Enarrationes in Psalmos, are a unique entry in the venerable tradition of those writings that aim to help us ascend to a higher reality. These sermons transform the ascent genre by giving, in the place of the Platonic account of ascent, a Christian ascent narrative with a Trinitarian structure. Not just the individual ascends, but the community that is the church, the body of Christ, also ascends. The ascent is up to God, the Idipsum or the Selfsame, the ultimate reality, confessed by the church as God the Father, God the Son, and God the Holy Spirit. Through the grace of the Incarnation, God the Son enables us to ascend, making himself the way of ascent from the humility we must imitate at the beginning of the ascent all the way up to Heaven, where he retains his identity as Idipsum. Meanwhile, the Holy Spirit works in the ascending church to convert our hearts to the love of God and neighbor. I review the Platonic ascent tradition in Plato’s Republic and Plotinus’ Enneads; overview ascent in some of Augustine’s earlier writings; introduce the narrative setting of the sermons on the Psalms of Ascent; and analyze the Trinitarian structure of their ascent narrative. I close with some reflections on the difference between a preached Trinitarianism that encourages ascent and a more academic effort to understand God such as we find in Augustine’s de Trinitate.
奥古斯丁关于《升天之诗》的布道是《诗篇中的启示》（Enarrationes in Psalmos）的一部分，是旨在帮助我们升入更高境界的著作这一古老传统中独一无二的作品。这些布道改变了上升的体裁，取代了柏拉图式的上升叙述，以三位一体的结构叙述了基督教的上升。不仅是个人升天，教会这个群体，即基督的身体也在升天。上升是向上帝，即 "Idipsum "或 "Selfsame"，即终极的真实，教会承认它是圣父上帝、圣子上帝和圣灵上帝。通过道成肉身的恩典，天主圣子使我们能够上升，使他自己成为上升的道路，从我们在上升之初必须模仿的谦卑一直上升到天堂，在那里，他保持着他作为 "我"（Idipsum）的身份。与此同时，圣灵在上升的教会中工作，使我们的心灵皈依于对上帝和邻居的爱。我回顾了柏拉图的《共和国》和普罗提诺的《启示录》中的柏拉图式上升传统；概述了奥古斯丁早期著作中的上升；介绍了《上升诗篇》布道的叙事背景；并分析了其上升叙事的三位一体结构。最后，我将对鼓励上升的三位一体说教与奥古斯丁的《三位一体论》（de Trinitate）中为理解上帝所做的学术性努力之间的区别进行思考。
{"title":"A Trinitarian Ascent: How Augustine’s Sermons on the Psalms of Ascent Transform the Ascent Tradition","authors":"Mark J. Boone","doi":"10.3390/rel15050586","DOIUrl":"https://doi.org/10.3390/rel15050586","url":null,"abstract":"Augustine’s sermons on the Psalms of Ascent, part of the Enarrationes in Psalmos, are a unique entry in the venerable tradition of those writings that aim to help us ascend to a higher reality. These sermons transform the ascent genre by giving, in the place of the Platonic account of ascent, a Christian ascent narrative with a Trinitarian structure. Not just the individual ascends, but the community that is the church, the body of Christ, also ascends. The ascent is up to God, the Idipsum or the Selfsame, the ultimate reality, confessed by the church as God the Father, God the Son, and God the Holy Spirit. Through the grace of the Incarnation, God the Son enables us to ascend, making himself the way of ascent from the humility we must imitate at the beginning of the ascent all the way up to Heaven, where he retains his identity as Idipsum. Meanwhile, the Holy Spirit works in the ascending church to convert our hearts to the love of God and neighbor. I review the Platonic ascent tradition in Plato’s Republic and Plotinus’ Enneads; overview ascent in some of Augustine’s earlier writings; introduce the narrative setting of the sermons on the Psalms of Ascent; and analyze the Trinitarian structure of their ascent narrative. I close with some reflections on the difference between a preached Trinitarianism that encourages ascent and a more academic effort to understand God such as we find in Augustine’s de Trinitate.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140991768","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 study deals with the forms and expressions of the Christian piety of the Hungarian aristocracy in the early modern period on the example of Anton Erdődy (1714–1769), a representative of one of the most influential and most ancient Hungarian–Croatian noble families. The personal piety of this socially high-ranking aristocrat was shaped by familial, social, and spiritual traditions, which determined the nature of his artistic patronage. The unique Baroque organ preserved in the chapel of his no longer existing mansion in Trenčianske Bohuslavice, Slovakia (former Bohuslavice, Upper Hungary) is a magnificent manifestation of this patronage. The reconstruction of Anton Erdődy’s idea of the spiritual world and of his piety enables us to formulate a hypothesis that the atypical architectural and structural design of this organ did not result only from the aesthetic requirements of its commissioner, but also had a theological foundation and religious essence in addition to its visual effect. This study is the result of extensive heuristic research and analysis of sources and extant artefacts using the methods of music historiography.
{"title":"Music and Religion in the Spiritual World of the Hungarian Aristocracy: The Case of Count Anton Erdődy (1714–1769)","authors":"Jana Kalinayová-Bartová, Eva Szórádová","doi":"10.3390/rel15050584","DOIUrl":"https://doi.org/10.3390/rel15050584","url":null,"abstract":"This study deals with the forms and expressions of the Christian piety of the Hungarian aristocracy in the early modern period on the example of Anton Erdődy (1714–1769), a representative of one of the most influential and most ancient Hungarian–Croatian noble families. The personal piety of this socially high-ranking aristocrat was shaped by familial, social, and spiritual traditions, which determined the nature of his artistic patronage. The unique Baroque organ preserved in the chapel of his no longer existing mansion in Trenčianske Bohuslavice, Slovakia (former Bohuslavice, Upper Hungary) is a magnificent manifestation of this patronage. The reconstruction of Anton Erdődy’s idea of the spiritual world and of his piety enables us to formulate a hypothesis that the atypical architectural and structural design of this organ did not result only from the aesthetic requirements of its commissioner, but also had a theological foundation and religious essence in addition to its visual effect. This study is the result of extensive heuristic research and analysis of sources and extant artefacts using the methods of music historiography.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140994756","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 authors present changes in the content and teaching methods of religious education (RE) in the third decade of the 21st century, as proposed by the current curricular reform of compulsory education in Slovakia. First, they analyse the reform documents in terms of social competence development as one of the RE content requirements. Second, they seek a teaching methodology that applies a balanced approach to the use of information and communication technologies (ICT) while protecting RE pupils and their building of healthy human relationships from the potential threat of digital addiction. The authors based their teaching ideas on the findings from their research. To explore the relationship between addictive Internet behaviour and social intelligence, they used a questionnaire including the Internet Addiction Test and the TSIS Scale. The Mann–Whitney U test was used for statistical analysis. Data on 386 adolescent respondents revealed a statistically significant difference between males and females in social awareness, with males performing significantly better. A weak positive relationship (ρ = 0.240) was identified between social awareness and addictive Internet behaviour. In the discussion, the authors suggest teaching methods for developing social competence via RE without resisting the opportunities provided by ICT, while also avoiding an increase in the risk of online social media addiction. They suggest that even denominational RE should prioritize cultivating healthy relationships not only with God but also relationships with other people, the outside world, and oneself.
作者介绍了当前斯洛伐克义务教育课程改革提出的 21 世纪第三个十年宗教教育（RE）内容和教学方法的变化。首先，他们分析了作为宗教教育内容要求之一的社会能力培养方面的改革文件。其次，他们寻求一种教学方法，以平衡的方式使用信息和通信技术（ICT），同时保护 RE 学生及其建立健康的人际关系免受数字成瘾的潜在威胁。作者的教学思路是以他们的研究成果为基础的。为了探讨沉迷网络行为与社会智力之间的关系，他们使用了一份问卷，其中包括网络成瘾测试和 TSIS 量表。统计分析采用了曼-惠特尼 U 检验。386 名青少年受访者的数据显示，在社会意识方面，男性和女性之间存在显著的统计学差异，男性的社会意识表现明显更好。社会意识与网络成瘾行为之间存在微弱的正相关关系（ρ = 0.240）。在讨论中，作者提出了通过 RE 培养社交能力的教学方法，既不抵制信息和通信技术提供的机会，又能避免增加网络社交媒体成瘾的风险。他们建议，即使是教派的 RE 也应优先培养健康的关系，不仅包括与上帝的关系，还包括与其他人、外部世界和自己的关系。
{"title":"Religious Education as a Platform for Pupils’ Social Development and Prevention of Internet Addiction: The Case of Slovakia","authors":"Miriam Niklová, D. Hanesová","doi":"10.3390/rel15050585","DOIUrl":"https://doi.org/10.3390/rel15050585","url":null,"abstract":"The authors present changes in the content and teaching methods of religious education (RE) in the third decade of the 21st century, as proposed by the current curricular reform of compulsory education in Slovakia. First, they analyse the reform documents in terms of social competence development as one of the RE content requirements. Second, they seek a teaching methodology that applies a balanced approach to the use of information and communication technologies (ICT) while protecting RE pupils and their building of healthy human relationships from the potential threat of digital addiction. The authors based their teaching ideas on the findings from their research. To explore the relationship between addictive Internet behaviour and social intelligence, they used a questionnaire including the Internet Addiction Test and the TSIS Scale. The Mann–Whitney U test was used for statistical analysis. Data on 386 adolescent respondents revealed a statistically significant difference between males and females in social awareness, with males performing significantly better. A weak positive relationship (ρ = 0.240) was identified between social awareness and addictive Internet behaviour. In the discussion, the authors suggest teaching methods for developing social competence via RE without resisting the opportunities provided by ICT, while also avoiding an increase in the risk of online social media addiction. They suggest that even denominational RE should prioritize cultivating healthy relationships not only with God but also relationships with other people, the outside world, and oneself.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140994220","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 discusses how and why Christian medical missionaries established their foothold in Chinese society through the medical career of Benjamin Hobson, who was active in China from the late 1830s to the 1850s. Apart from his evangelical work among the Chinese, one of his key contributions was the new medical vocabularies he created to communicate medical knowledge. In addition to literary considerations, Hobson had his strategies for sharing modern medical knowledge. Moreover, he was prepared to debate with the Chinese over the validity of the pulse theory. The debate did not happen, however. His intention to establish the case for the superior position of Western medicine was not contested. His medical texts, at best, became the necessary underpinning for introducing modern Western medicine to China. When Western medical college projects took place in China at the turn of the century, biomedicine took over as the key paradigm, with Hobson’s medical texts being of limited use.
{"title":"An Encounter between Christian Medical Missions and Chinese Medicine in Modern History: The Case of Benjamin Hobson","authors":"Man Kong Wong","doi":"10.3390/rel15050583","DOIUrl":"https://doi.org/10.3390/rel15050583","url":null,"abstract":"This article discusses how and why Christian medical missionaries established their foothold in Chinese society through the medical career of Benjamin Hobson, who was active in China from the late 1830s to the 1850s. Apart from his evangelical work among the Chinese, one of his key contributions was the new medical vocabularies he created to communicate medical knowledge. In addition to literary considerations, Hobson had his strategies for sharing modern medical knowledge. Moreover, he was prepared to debate with the Chinese over the validity of the pulse theory. The debate did not happen, however. His intention to establish the case for the superior position of Western medicine was not contested. His medical texts, at best, became the necessary underpinning for introducing modern Western medicine to China. When Western medical college projects took place in China at the turn of the century, biomedicine took over as the key paradigm, with Hobson’s medical texts being of limited use.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140999706","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 current psychedelic renaissance intersects with Christian practices in two key ways. First, as psychedelic-assisted therapy (PAT) becomes more common, Christians undergoing therapeutic medical treatment may seek outside support for integrating into their religious lives mystical experiences that occur during psychedelic sessions. Second, with increasing legal access to psychedelics, more Christians may explore their spiritual potential outside of a medical context, either individually with spiritual guides or collectively in organized retreats. Many will have mystical encounters related to the Divine. Whether the experience involves the overwhelming presence or absence of the Divine, these Christians, too, will seek integration support. This essay argues that the Bible can serve as a rich source for such integration, because it contains significant material about mystical experiences marked by altered states of consciousness. First, I summarize the importance of the psychedelic renaissance, especially the scientific studies being conducted, as it relates to Christian practices of spiritual formation. Second, I explore new work being conducted by biblical scholars regarding embodied religious experiences with the Divine (and others), including mystical experiences. Third, I consider the Apostle Paul’s embodied mystical experience, with special attention to 2 Corinthians 12:1–10, as one example of biblical material that might intersect with or inform psychedelic mystical encounters that contemporary Christians might experience (whether in a medical therapeutic or non-medical spiritual formation setting). Finally, I indicate directions for further research and discussion.
{"title":"Psychedelics, the Bible, and the Divine","authors":"Jaime Clark-Soles","doi":"10.3390/rel15050582","DOIUrl":"https://doi.org/10.3390/rel15050582","url":null,"abstract":"The current psychedelic renaissance intersects with Christian practices in two key ways. First, as psychedelic-assisted therapy (PAT) becomes more common, Christians undergoing therapeutic medical treatment may seek outside support for integrating into their religious lives mystical experiences that occur during psychedelic sessions. Second, with increasing legal access to psychedelics, more Christians may explore their spiritual potential outside of a medical context, either individually with spiritual guides or collectively in organized retreats. Many will have mystical encounters related to the Divine. Whether the experience involves the overwhelming presence or absence of the Divine, these Christians, too, will seek integration support. This essay argues that the Bible can serve as a rich source for such integration, because it contains significant material about mystical experiences marked by altered states of consciousness. First, I summarize the importance of the psychedelic renaissance, especially the scientific studies being conducted, as it relates to Christian practices of spiritual formation. Second, I explore new work being conducted by biblical scholars regarding embodied religious experiences with the Divine (and others), including mystical experiences. Third, I consider the Apostle Paul’s embodied mystical experience, with special attention to 2 Corinthians 12:1–10, as one example of biblical material that might intersect with or inform psychedelic mystical encounters that contemporary Christians might experience (whether in a medical therapeutic or non-medical spiritual formation setting). Finally, I indicate directions for further research and discussion.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141005404","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 discusses the enculturated Catholic ethics of martyrdom embodied by the Martyrs of Fraternity of Burundi, a group of students whose cause is now before the Vatican’s Congregation for the Causes of Saints for refusing to separate into Hutus and Tutsis during Burundi’s 1993–2005 civil war. Engaging Fratelli Tutti from a local African perspective, it considers how the conviction that all human beings are brothers and sisters is to find concrete embodiment. Its argument develops Emmanuel Katongole’s assertion that the African church provides a living witness of what hope looks like in contexts of violence and war, drawing on Burundian scholarship and more than sixty interviews conducted in Burundi from 2018 to 2024 to develop a thick narrative of fraternal martyrdom and the ethics of Ubuntu. By placing sacrificial solidarity rather than violence at the center of the story of the Martyrs of Fraternity, Burundian Catholics reimagine their civil war in ethical terms. This Burundian embodiment of an ethics of sacrificial solidarity, solidly grounded in its original cultural substratum, stands as a resource for a world increasingly engulfed by war, refusing to let violence have the last word in a story of fraternal love hallowed by sacrifice.
{"title":"Reimagining Violence in Contemporary Africa: Catholic Martyrdom and the Ethics of Sacrificial Solidarity in Burundi","authors":"Jodi Mikalachki","doi":"10.3390/rel15050581","DOIUrl":"https://doi.org/10.3390/rel15050581","url":null,"abstract":"This article discusses the enculturated Catholic ethics of martyrdom embodied by the Martyrs of Fraternity of Burundi, a group of students whose cause is now before the Vatican’s Congregation for the Causes of Saints for refusing to separate into Hutus and Tutsis during Burundi’s 1993–2005 civil war. Engaging Fratelli Tutti from a local African perspective, it considers how the conviction that all human beings are brothers and sisters is to find concrete embodiment. Its argument develops Emmanuel Katongole’s assertion that the African church provides a living witness of what hope looks like in contexts of violence and war, drawing on Burundian scholarship and more than sixty interviews conducted in Burundi from 2018 to 2024 to develop a thick narrative of fraternal martyrdom and the ethics of Ubuntu. By placing sacrificial solidarity rather than violence at the center of the story of the Martyrs of Fraternity, Burundian Catholics reimagine their civil war in ethical terms. This Burundian embodiment of an ethics of sacrificial solidarity, solidly grounded in its original cultural substratum, stands as a resource for a world increasingly engulfed by war, refusing to let violence have the last word in a story of fraternal love hallowed by sacrifice.","PeriodicalId":38169,"journal":{"name":"Religions","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2024-05-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141005920","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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