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:Origen and Prophecy: Fate, Authority, Allegory, and the Structure of Scripture 《奥利根与预言:命运、权威、寓言和圣经的结构》
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/724859
David Brakke
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引用次数: 1
Writing an Amish Theology 撰写阿米什神学
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/724853
Christopher G. Petrovich
Theological writing is an art that is performed in community by persons of faith. In spite of the longevity of their tradition, the Amish have not inscribed their theology on paper. Until the mid-1990s, scholars in the field of Amish studies routinely noted Amish instruction about simplicity and humility, the logical conclusion being that the Amish lack a theology. This is the result of filtering the Amish through the lens of a modernity that values higher education, technical language, and theological tomes, turning this binary logic to reach the reverse conclusion that the Amish are a-theological because they don’t attend seminary, don’t write theological tomes, and don’t use technical theological language. In 1993, John Oyer conceded that the Amish have a theology, at least an implicit one. However, he brought a strongly neo-Lutheran reading to the discussion, questioning whether the Amish can write a genuinely Christian (Protestant) theology because of their understanding of tradition and the way they correlate faith and works in soteriology. Since then, scholars have more frequently addressed theological subjects. However, the topics are often framed with an Evangelical Protestant slant, and the literature itself—the majority published by Johns Hopkins University Press—has chiefly followed the theory laid down by Donald B. Kraybill in The Amish Struggle with Modernity that the Amish lack a formal theology because they resist Weberian-style rationalization. I aim to move beyond these interpretive paradigms, suggesting diverse ways that the Amish can fruitfully engage (and be engaged by) the wider Christian tradition.
神学写作是一门由信仰者在社区中表演的艺术。尽管他们的传统源远流长,但阿米什人并没有把他们的神学写在纸上。直到20世纪90年代中期,阿米什研究领域的学者们经常注意到阿米什人关于简单和谦逊的教导,合乎逻辑的结论是阿米什缺乏神学。这是通过重视高等教育、技术语言和神学大部头著作的现代性的视角过滤阿米什人的结果,将这种二元逻辑转化为相反的结论,即阿米什是神学的,因为他们不上神学院,不写神学大部本,也不使用技术神学语言。1993年,约翰·奥耶承认阿米什人有神学,至少是隐含的神学。然而,他在讨论中加入了强烈的新路德派解读,质疑阿米什人是否能够写出真正的基督教(新教)神学,因为他们对传统的理解,以及他们将信仰与神学作品联系起来的方式。从那时起,学者们更频繁地讨论神学主题。然而,这些主题往往带有福音派新教的倾向,而文献本身——大多数由约翰·霍普金斯大学出版社出版——主要遵循唐纳德·B·克莱比尔在《阿米什人与现代性的斗争》中提出的理论,即阿米什缺乏正式的神学,因为他们抵制韦伯式的合理化。我的目标是超越这些解释范式,提出阿米什人可以富有成效地参与(并参与)更广泛的基督教传统的多种方式。
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引用次数: 1
Burkinis, Burqas, and Marilyn Manson: Religious Expression in the French and American Public Spheres 布基尼、罩袍和玛丽莲·曼森:法国和美国公共领域的宗教表达
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/724848
J. Tate
The United States and France each possess a liberal and a republican tradition stretching back to their origins as revolutionary regimes. However, as the epigraph from Justice Scalia suggests, it is widely believed that each polity gives rise to very different outcomes concerning the presence or absence of religion in the public sphere. This article cautions against perceiving too great a contrast between the United States and France in this respect by pointing to exceptions to this rule, and it explains these exceptions in terms of the ongoing contestation of the liberal and republican traditions within each polity. Indeed, contrary to Scalia, it points to instances of deep parallel between the United States and France on matters of religion in the public sphere, culminating in what I call the “American Headscarf Affair.” In this respect we see how the presence or absence of religion within each polity, as manifest in the public sphere, is not inevitable but very much the product of ongoing contestation, centered on political and judicial activity. The “religion” within the public sphere to which the article refers, and upon which it focuses, concerns individual religious expression, manifest in matters of speech and dress.
美国和法国都有自由主义和共和主义的传统,可以追溯到它们作为革命政权的起源。然而,正如大法官斯卡利亚的引文所暗示的那样,人们普遍认为,在公共领域宗教的存在或缺失方面,每一种政体都会产生非常不同的结果。本文通过指出这一规则的例外情况,提醒人们不要在这方面认为美国和法国之间存在太大的差异,并根据每个政体中自由主义和共和主义传统的持续争论来解释这些例外情况。事实上,与斯卡利亚案相反,它指出了美国和法国在公共领域的宗教问题上的深刻相似之处,最终导致了我所说的“美国头巾事件”(American Headscarf Affair)。在这方面,我们看到每个政体中宗教的存在或缺失,正如在公共领域所表现的那样,不是不可避免的,而是以政治和司法活动为中心的持续争论的产物。该条所指的公共领域内的“宗教”涉及个人的宗教表达,体现在言论和着装方面。
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引用次数: 0
:The Book of Job in Jewish Life and Thought: Critical Essays 《约伯记:犹太人的生活和思想:评论文章》
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/724854
O. Leaman
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引用次数: 0
The Violence of New Religious Movements and the Entrepreneurial Model: With a Focus on the Shincheonji Church of Jesus in Korea 新宗教运动的暴力与创业模式——以韩国新天地耶稣教会为例
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/724845
Song-Chong Lee
The main objective of this article is to introduce a new Korean religious movement, Shincheonji Church of Jesus (SCJ) and to discuss some of its missionary strategies as a type of violence, which I believe the traditional models of new religious movement (NRM) and violence cannot duly explain. The SCJ has recently been singled out as the epicenter of COVID-19 in Korea, as most of the early confirmed cases were linked to its members and as its clandestine proselytizing was blamed as the main cause of the unexpected explosion of new cases. Most NRM theories and discussions have been centered around the two larger explanatory models: characterological and interactional models. While the characterological model addresses common markers that most incidents of violence share, the interactional model focuses on the interrelationship between endogenous and exogenous factors. In this article, I argue that these two models are not capable of clearly identifying and fully explaining the type of violence that the SCJ causes, particularly against the mainstream Korean Christian churches. I suggest a new model, namely, the entrepreneurial/expansionist model. This entrepreneurial model finds the cause of violence in the SCJ’s highly calculative and rational motivation and effort to achieve institutional success rather than pressures from or fear of internal and external crisis. I will present my case by utilizing the three assumptions, which Laurence Iannaccone identifies as the most fundamental for the rational choice theory of religion.
本文的主要目的是介绍韩国一个新的宗教运动——耶稣新川寺教会(SCJ),并讨论其作为一种暴力的传教策略,我认为传统的新宗教运动和暴力模式无法对此做出应有的解释。SCJ最近被选为韩国新冠肺炎的中心,因为大多数早期确诊病例与其成员有关,其秘密传教被指责为新病例意外激增的主要原因。大多数NRM理论和讨论都集中在两个更大的解释模型上:特征模型和交互模型。虽然特征模型处理了大多数暴力事件的共同标志,但互动模型侧重于内生因素和外生因素之间的相互关系。在这篇文章中,我认为这两种模式无法清楚地识别和充分解释最高法院造成的暴力类型,特别是针对韩国主流基督教会的暴力。我建议采用一种新的模式,即企业家/扩张主义模式。这种创业模式从SCJ高度计算和理性的动机和努力中找到了暴力的原因,以实现制度上的成功,而不是来自内部和外部危机的压力或恐惧。我将利用Laurence Iannaccone认为是宗教理性选择理论最基本的三个假设来陈述我的观点。
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引用次数: 0
:Survival: A Theological-Political Genealogy :生存:神学政治谱系
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/724861
L. Reznik
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引用次数: 0
:The Church of Saint Thomas Paine: A Religious History of American Secularism 圣托马斯·潘恩教会:美国世俗主义的宗教史
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/724856
W. Schultz
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引用次数: 0
The Ontological Turn’s New Animists and the Concept of Belief 本体论转向的新万物有灵论者与信仰概念
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/723755
L. Hedrick
The purpose of this article is threefold: first, to demonstrate ways in which new materialist scholarship has been underappreciated in religious studies, particularly with regard to its complications of belief talk; second, to suggest how this underappreciation is, in part, due to a prior misunderstanding of what is “new” about new materialism; and third, to explore underrealized constructive resources posed by thinking with new animism and the closely related ontological turn in anthropology that can help scholars of religion engage difference without resorting to belief-talk.
这篇文章的目的有三个:首先,展示新唯物主义学术在宗教研究中被低估的方式,特别是在信仰谈话的复杂性方面;其次,提出这种低估在一定程度上是由于先前对新唯物主义“新”的误解;第三,探索新万物有灵论思维和人类学中密切相关的本体论转向所带来的被低估的建设性资源,这些资源可以帮助宗教学者在不诉诸信仰对话的情况下参与差异。
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引用次数: 1
:Knowing Illusion: Bringing a Tibetan Debate into Contemporary Discourse. Vol. 1, A Philosophical History of the Debate :认识幻觉:把西藏的辩论带入当代话语。第一卷,辩论的哲学史
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1086/723745
G. Newland
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引用次数: 0
:The Ancient Roman Afterlife: Di Manes, Belief, and the Cult of the Dead :古罗马的后世:狄、信仰与亡灵崇拜
IF 0.3 3区 哲学 0 RELIGION Pub Date : 2023-04-01 DOI: 10.1086/723708
Nicolas Laubry
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引用次数: 1
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JOURNAL OF RELIGION
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