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Antimodernism and Orthodox Judaism's Heretical Imperative: An American Religious Counterpoint 反现代主义与正统犹太教的异端命令:美国宗教的对位
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.8
Zev Eleff, Seth Farber
Abstract This article argues that the case of religious authority within Orthodox Judaism is an important counterexample to the broader and understudied developments in American religion during the final decades of the twentieth century. Using an array of untapped primary sources and drawing on themes addressed by scholars of American religious history and modern Jewish history, this article demonstrates how Orthodox Jewish elites used “approximational heresies” to police their faith community. In so doing, Orthodox leaders furnished “indicators” of apostasy that were unknown in previous epochs and served to stand in for traditional types that proved otherwise insufficient to counteract new trends in modern life and culture. Orthodox Jewish “antimodernism” was animated by a need to demonstrate what was “in” and what was “out” of bounds as well as by the emergence of a triumphalism that was unique among American faiths. Likewise, the rank-and-file abided because they either agreed with these measures or feared becoming “outsiders.” This outlook contrasts with the attitudes of other religious groups—on the “left” and the “right”—that absorbed a spirit of “inclusiveness” and, therefore, eschewed heresy hunting and the boldness evinced by Orthodox elites during this period. The article concludes that the pervasiveness of this counterculture among the Orthodox Jewish community was so powerful that it, counterintuitively, introduced the strategies of the antimodernists to the American-acculturated, so-called Modern Orthodox community.
摘要本文认为,正统犹太教内部的宗教权威是20世纪最后几十年美国宗教更广泛和未被充分研究的发展的一个重要反例。本文利用大量未开发的原始资料,并借鉴了美国宗教史和现代犹太历史学者所讨论的主题,展示了正统犹太精英如何使用“近似异端”来管理他们的信仰社区。在这样做的过程中,东正教领袖提供了以前时代未知的叛教“指标”,并充当了传统类型的代表,这些类型被证明不足以对抗现代生活和文化的新趋势。正统犹太人的“反现代主义”之所以活跃,是因为他们需要证明什么是“进”的,什么是“出”的,同时也因为一种必胜信念的出现,这种信念在美国信仰中是独一无二的。同样,普通员工也遵守了这些措施,因为他们要么同意这些措施,要么害怕成为“局外人”。这种观点与其他宗教团体的态度形成鲜明对比——无论是“左”还是“右”——后者吸收了一种“包容”的精神,因此,避开了对异端的追捕和这一时期东正教精英所表现出的大胆。这篇文章的结论是,这种反主流文化在正统派犹太社区中无处不在,它是如此强大,以至于与直觉相反,它把反现代主义者的策略引入了被美国文化同化的所谓现代正统派社区。
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引用次数: 1
RAC volume 30 issue 2 Cover and Front matter RAC第30卷第2期封面和封面问题
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.11
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引用次数: 0
The Greatest Movie Never Made: The Life of the Buddha as Cold War Politics 史上最伟大的电影:作为冷战政治的佛的一生
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.14
Laura Harrington
ABSTRACT This article explores the backstory of a 1953 screenplay on the life of the Buddha conceived by the CIA as a psychological warfare strategy to draw Asian Buddhists away from the Communist orbit and into the Free World. Developed in collaboration with Ceylonese Buddhist scholar G. P. Malalasekera, Tathagata: The Wayfarer (hereafter, Wayfarer) is best read through the lens of the U.S. Campaign of Truth propaganda effort launched by Truman in 1950. I draw on declassified government documents and archives to highlight the screenplay's trajectory as a covert attempt by the U.S. government to work with Asian Buddhists to further U.S. foreign policy needs in Asia and to demonstrate a truth rarely recognized by scholars of religion and American culture: For the early Cold War American state, Buddhism was an object of foreign policy.
本文探讨了1953年一部关于佛陀生平的电影剧本的背景故事,这部电影被美国中央情报局(CIA)构思为一种心理战策略,目的是将亚洲佛教徒从共产主义轨道吸引到自由世界。与锡兰佛教学者g.p. Malalasekera合作编写的《如来:旅人》(以下简称《旅人》)最好是通过杜鲁门于1950年发起的美国真相宣传运动的镜头来阅读。我利用解密的政府文件和档案来强调剧本的轨迹,即美国政府秘密尝试与亚洲佛教徒合作,以进一步推动美国在亚洲的外交政策需求,并展示宗教和美国文化学者很少认识到的事实:对于冷战早期的美国国家来说,佛教是外交政策的对象。
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引用次数: 0
Pentecostals, Israel, and the Prophetic Politics of Dominion 五旬节派,以色列和统治的预言政治
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.16
Joseph S. Williams
ABSTRACT This essay traces the evolution of a specific tradition of prophecy interpretation in U.S. pentecostal-charismatic circles, which I dub the “prophetic politics of dominion.” From the start, this strain of pentecostal-charismatic religiosity merged transnational sensibilities with dominion-style language but typically shied away from overt political organization. Building on Israel-themed symbols and ideas acquired from nineteenth-century evangelical prophecy interpretation, a small but influential group of white proto-pentecostals and early pentecostals embraced a distinctive set of eschatological teachings known as British Israelism and its attendant literal racial identification of Anglo-Saxons with Jews. Such emphases bolstered a conviction that spirit-empowered Christians would exert significant influence on global politics prior to the Second Coming of Jesus. In the ensuing decades, a vocal minority of notable pentecostals and their charismatic successors kept alive similar emphases even as they eschewed the highly racialized conceptions of pentecostal connections to the “Lost Tribes of Israel.” More comfortable employing Christian millennial tropes than engaging pragmatic politics, these figures, nevertheless, anticipated the rapid Christianization of society and their own ascendance to positions of spiritual and temporal power in preparation for Christ's return. All the while, Israel-centric symbols and identities remained central. The crystallization of this transnational, dominion-now tradition, with its unique Israel-centric emphases and millennial motifs, represented one of the most significant—and most misunderstood—contributions to evangelical politics by U.S. pentecostals and charismatics over the course of the twentieth and early twenty-first centuries.
本文追溯了美国五旬节派灵恩派圈子中一种特定的预言解释传统的演变,我称之为“统治的预言政治”。从一开始,这种五旬节派魅力派的宗教信仰就将跨国情感与主权风格的语言融合在一起,但通常避免公开的政治组织。以以色列为主题的符号和思想为基础,从19世纪福音派的预言解释中获得,一小群有影响力的白人原始五旬节派和早期五旬节派接受了一套独特的末世论教义,即英国以色列主义,以及随之而来的盎格鲁撒克逊人与犹太人的字面种族认同。这种强调加强了一种信念,即在耶稣第二次降临之前,被精神赋予力量的基督徒将对全球政治产生重大影响。在接下来的几十年里,少数著名的五旬节派信徒和他们富有魅力的继承者保持了类似的强调,即使他们回避了五旬节派与“失落的以色列部落”之间高度种族化的联系。这些人物更喜欢使用基督教的千禧年比喻,而不是参与务实的政治,然而,他们预见到社会的迅速基督教化,以及他们自己在精神和世俗权力上的优势地位,为基督的再来做准备。一直以来,以以色列为中心的象征和身份仍然是中心。这种跨国的、统治性的传统的结晶,其独特的以以色列为中心的重点和千禧年的主题,代表了美国五旬节派和灵恩派在20世纪和21世纪初对福音派政治最重要和最被误解的贡献之一。
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引用次数: 1
“Deplorable Exegesis”: Dick Gregory's Irreverent Scriptural Authority in the 1960s and 1970s “可悲的训诂”:迪克·格里高利在20世纪60年代和70年代对圣经权威的不敬
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.9
Vaughn A. Booker
ABSTRACT This article examines comedian Richard Claxton “Dick” Gregory's comical articulation of religious belief and belonging through his speeches and religious writings during the 1960s and 1970s. It argues that, during his most visible public presence as an activist and comedic entertainer, Gregory bore an irreverent scriptural authority for his readers and comedy audiences who sought a prominent, public affirmation of their suspicion and criticism of religious authorities and conventional religious teachings. This suspicion would allow them to grapple with the oppressive presence of religion in the long history of Western colonialism, in the U.S. context of slavery, and in the violence and segregation of Jim Crow America. Following this religious suspicion, however, Gregory's consistent goal was to implement just social teachings stemming from socially and theologically progressive readings of the Hebrew Bible and of the teachings of Jesus in the Gospels. Gregory's irreverence modeled, and reflected, the maintenance of belief in both the divine and in the justness of remaking an oppressive, violent, unequal world through nonviolent activism in accordance with his understanding of the teachings of the King James scriptures that he read throughout his life. This study of comedy uses one African American male's production of irreverent, authoritative religious rhetoric to display a noteworthy mode of mid-century African American religious liberalism. It is also a case study highlighting the complexity of religious belief and affiliation. Despite acknowledged ambivalences about his commitments to religion, Gregory also modeled ways for audiences to reframe religious commitments to produce social change.
本文考察了喜剧演员理查德·克拉克顿·“迪克”·格里高利在20世纪60年代和70年代通过他的演讲和宗教著作对宗教信仰和归属感的喜剧表达。书中认为,在格列高利作为一名积极分子和喜剧演员最引人注目的公众形象中,他对读者和喜剧观众来说是一种不敬的圣经权威,这些读者和喜剧观众寻求一种突出的、公开的对宗教权威和传统宗教教义的怀疑和批评。这种怀疑将使他们能够在西方殖民主义的漫长历史中,在美国奴隶制的背景下,在美国的暴力和种族隔离中,与宗教的压迫作斗争。然而,在这种宗教怀疑之后,格列高利的一贯目标是实施社会教义,这些教义源于对希伯来圣经和福音书中耶稣教义的社会和神学上的进步解读。格列高利的不敬模仿并反映了,对神的信仰和对正义的信仰通过非暴力的行动来重塑一个压迫,暴力,不平等的世界这与他对詹姆斯国王的教义的理解是一致的他一生都在阅读詹姆斯国王的经文。这个喜剧研究用一个非裔美国男性的不敬的、权威的宗教修辞来展示一种值得注意的本世纪中期非裔美国人宗教自由主义模式。这也是一个案例研究,突出了宗教信仰和信仰的复杂性。尽管人们承认他对宗教的承诺存在矛盾心理,但格里高利也为观众树立了重塑宗教承诺以产生社会变革的榜样。
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引用次数: 2
Conservative Christianity and the Creation of Alternative News: An Analysis of Focus on the Family's Multimedia Empire 保守基督教与另类新闻的创造:对家族多媒体帝国的关注分析
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.1
Susan B. Ridgely
Abstract In this article, I explore how, from 1977 through 2009, the conservative Christian media empire, Focus on the Family, acted as a model for and a creator of alternative news long before the 2016 election. In particular, since 1977, Focus linked proper Christianity with recognition of a world of hazards by defining danger as those people and institutions who refused to submit to God, especially feminists, secular universities, and the welfare state. Through the creation of a closed-media network, Focus taught Christian conservatives to see the mainstream news as undermining biblical Truth by espousing stories that supported postmodern relativism over God's singular truth. Simultaneously, Focus generated its own news sources to fill the vacuum left by the mainstream with stories highlighting the political and social structures needed to support the Focus-defined traditional family. Soon, other conservative media outlets began using these frameworks to attract listeners and to add veracity to their stories. Although mainstream media portrayed Focus as passé by 2009, I argue that the model that Focus developed led seamlessly to the creation of Fox News and, later, to the formation of internet communities around outlets such as Breitbart and to the believability of Russian bots.
在这篇文章中,我探讨了从1977年到2009年,保守的基督教媒体帝国“关注家庭”是如何在2016年大选之前很久就成为另类新闻的典范和创造者的。特别是,自1977年以来,福克斯将正统的基督教与对危险世界的认识联系起来,将危险定义为那些拒绝服从上帝的人和机构,特别是女权主义者、世俗大学和福利国家。通过创建一个封闭的媒体网络,Focus教会基督教保守派认为,主流新闻通过支持后现代相对主义而不是上帝的唯一真理的故事,破坏了圣经真理。与此同时,《焦点》也产生了自己的新闻来源,以填补主流媒体留下的真空,重点报道了支持《焦点》所定义的传统家庭所需的政治和社会结构。很快,其他保守派媒体开始使用这些框架来吸引听众,并为他们的报道增加真实性。尽管主流媒体在2009年将分众描述为过时的,但我认为,分众开发的模式无缝地促成了福克斯新闻(Fox News)的诞生,后来又促成了围绕布莱巴特(Breitbart)等媒体的互联网社区的形成,以及俄罗斯机器人的可信度。
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引用次数: 0
“Real Good and Sincere Catholics”: White Catholicism and Massive Resistance to Desegregation in Chicago, 1965–1968 “真正善良和真诚的天主教徒”:1965-1968年芝加哥白人天主教徒和大规模反种族隔离运动
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.7
Matthew J. Cressler
Abstract Although the civil rights movement has long been framed as a pivotal turning point in twentieth-century U.S. religious history, comparatively little attention has been directed to the role of religion in what has been termed “the long segregation movement.” Likewise, Catholic historians tend to emphasize the exceptional few priests, sisters, and lay people committed to interracial justice over and against the majority of white Catholics who either opposed integration or objected to the means by which it would be achieved. This article argues that, in order to fully understand U.S. Catholicism in the twentieth century, scholars must reckon with the ways racial whiteness shaped the Catholicness of white Catholics. It takes as its primary source more than six hundred letters written by white Catholics outraged and disgusted over the Archdiocese of Chicago's apparent support for desegregation between 1965 and 1968. These letters not only illuminate the inseparability of religion and race, but they also reveal that white Catholicism itself operated as a religio-racial formation in the lives of white Catholics. Given the overwhelming white Catholic (and white religious) resistance to integration, this article argues that the long segregation movement and massive resistance to desegregation ought to be included as signal events in the telling of U.S. Catholic and U.S. religious history.
虽然民权运动一直被认为是20世纪美国宗教史上的关键转折点,但相对而言,很少有人关注宗教在所谓的“长期种族隔离运动”中所起的作用。同样,天主教历史学家倾向于强调少数特殊的牧师、修女和世俗人士致力于种族间的正义,而不是反对大多数白人天主教徒反对种族融合或反对实现种族融合的手段。本文认为,为了全面了解二十世纪的美国天主教,学者们必须考虑到种族白化对白人天主教徒的天主教性的影响。它的主要资料来源是白人天主教徒写的600多封信,这些信是对1965年至1968年间芝加哥大主教管区明显支持废除种族隔离感到愤怒和厌恶的。这些信件不仅阐明了宗教和种族的不可分割性,而且还揭示了白人天主教本身在白人天主教徒的生活中作为一种宗教-种族形式运作。鉴于白人天主教徒(和白人宗教)对种族融合的压倒性抵制,本文认为,在讲述美国天主教和美国宗教史时,应该将长期的种族隔离运动和对废除种族隔离的大规模抵制作为标志性事件。
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引用次数: 2
Capital and the Cathedral: Robert H. Schuller's Continual Fundraising for Church Growth 《首都与大教堂:罗伯特·h·舒勒为教会发展持续筹款》
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.3
Gerardo Martí, Mark A. T. Mulder
ABSTRACT Robert H. Schuller's Crystal Cathedral in Garden Grove, California, appeared to be the model of growth and stability among megachurches—until it imploded. Drawing on archival material and interviews, this article demonstrates how the seeming success of Schuller's church growth philosophy was built on a precarious structure that demanded the continual management of flows of capital. In Schuller's vision, a church's capacity must always exceed a leader's projected plan for growth. Large capital projects stimulate revenue, yet borrowed funds are required to accommodate growth in membership that will produce income to pay off loans later. As new members join, however, structures expand, placing increased strain on mobilizing the loyalty of a wider constituency to uphold the charisma-bearing enterprise. Ensuring the credibility of pastoral charisma requires ever expanding infrastructure, which, in turn, demands increased funding for programs, staff, and buildings—a vicious spiral, exacting enormous strains for sustaining the entire ministry.
罗伯特·h·舒勒(Robert H. Schuller)在加州花园格罗夫(Garden Grove)的水晶大教堂(Crystal Cathedral)似乎是大型教堂中增长和稳定的典范——直到它内塌。本文利用档案资料和采访,展示了舒勒的教会增长哲学表面上的成功是如何建立在一个不稳定的结构上的,这个结构要求对资本流动进行持续的管理。在舒勒的愿景中,教会的能力必须永远超过领袖的增长计划。大型资本项目刺激收入,但需要借入资金来适应会员人数的增长,这些增长将产生收入,以便以后偿还贷款。然而,随着新成员的加入,组织结构扩大,动员更广泛选民的忠诚来维护这个充满魅力的企业的压力越来越大。确保牧灵魅力的可信度需要不断扩大基础设施,这反过来又需要增加项目、人员和建筑的资金——一个恶性循环,对维持整个事工施加了巨大的压力。
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引用次数: 1
From Aesthetics to Experience: How Changing Conceptions of Prayer Changed the Sound of Jewish Worship 从美学到经验:祈祷观念的改变如何改变了犹太礼拜的声音
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.4
Ari Y. Kelman, J. Lockwood
ABSTRACT This article tracks changes in conceptions of American Jewish congregational prayer music during the second half of the twentieth century, paying specific attention to the late 1960s and early 1970s. During those years, more than fifty albums of new American Jewish synagogue music were released. These drew on the sounds of folk and rock music, and they represented a shift from the sounds of classical cantorial synagogue music. These changes have largely been understood as a shift away from cantorial styles, which emphasized performance and virtuosity, and toward more accessible and more participatory forms of prayer. This article contributes to our understanding of the sounds of American Jewish prayer practices by attending to the larger discourses in which the musical changes were situated. By listening to the music, reading album liner notes, and contemporaneous writings about Jewish prayer music, we discover a shift in descriptions and expectations of how Jewish prayer ought to work, from one that emphasizes the aesthetics of the music to one that emphasizes the experience of the music. We argue that music is one element of a larger shift in how people who made music for congregational prayer understood prayer and how best to engage congregations in that practice.
本文追踪了20世纪下半叶美国犹太教堂祈祷音乐观念的变化,特别关注了20世纪60年代末和70年代初。在那些年里,发行了50多张新的美国犹太教堂音乐专辑。这些音乐吸收了民谣和摇滚音乐的声音,它们代表了古典犹太教堂唱诗班音乐声音的转变。这些变化在很大程度上被理解为从强调表演和技巧的唱诗班风格转向更容易接受和更参与的祈祷形式。这篇文章有助于我们对美国犹太人祈祷实践的声音的理解,通过参加音乐变化所处的更大的话语。通过听音乐,阅读专辑内页的注释,以及同时代关于犹太祈祷音乐的著作,我们发现了犹太人祈祷应该如何工作的描述和期望的转变,从强调音乐的美学到强调音乐的体验。我们认为,音乐是一个更大的转变的一个因素,人们如何为会众祈祷制作音乐来理解祈祷,以及如何最好地让会众参与这种实践。
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引用次数: 0
RAC volume 30 issue 1 Cover and Front matter RAC第30卷第1期封面和封面问题
IF 0.4 3区 哲学 Q2 HISTORY Pub Date : 2020-01-01 DOI: 10.1017/rac.2020.5
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引用次数: 0
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