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《Political Theology》2013,14(2):188-200
AbstractI think it is time that theologians, as well as the Church at large, speak up and speak to the social injustice we are faced with because of the economical collapse in Iceland in autumn 2008. If we think theology (i.e. the discourse about God) does not happen in a vacuum, if we think it is affected by, and is also affecting its context, then theology must have a part to play in the political discourse. If we think everything related to our human condition is affecting our understanding and our talk about God, then all theology has to be political in the most inclusive sense of the word. In this article the intention is to test major theological terms against the situation we are faced with in our society, which is recovering from an economic collapse. Thus the question: to what extent are key theological terms useful when we need to address the outgrowth of social injustice and self-inflicted economical catastrophe? 相似文献
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G. Montagu Benton 《英国考古学会志》2013,166(1):155-171
In 1503, the canons of Ripon Minster initiated a building campaign to replace the church’s nave. Through a careful study of the documentary evidence, including sources that have not previously been considered, this article investigates how Ripon’s clergy organised and funded the project. It offers a more precise chronology of the works and an assessment of their impact on the use of the church by its parishioners. The article also considers the clergy’s motives for rebuilding, proving that the renovation was not a reaction to the old nave’s deterioration so much as an initiative to create a grander architectural setting for processions and more space for burial within the church. 相似文献
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Trond Bjerkås 《Scandinavian journal of history》2017,42(5):477-504
The parish church held a central place in local communities in the 18th century, both physically and symbolically; however, the institutions and practices governing the churches differed significantly between the Scandinavian countries. This article traces the development of local church government in Norway from its position under 18th-century absolutism to its inclusion into the new system of local self-government, established in 1837. It is compared to the very different institutions of self-government in Sweden in the same period. Although there were many lines of continuity within local government across the political dividing line marked by the Norwegian constitution of 1814, both local church offices and the parish community underwent conceptual changes related to the new constitutional system. Local church government therefore provides an example of how the notion of the population in general changed from absolutism to constitutional rule; from commoners in contradistinction to the state to communities constituting the very foundation of the state. 相似文献
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中古教廷财政收入动态考察 总被引:5,自引:0,他引:5
中世纪教皇的财政来源由属世与属灵两种收入构成。前者是教皇担当世俗封建宗主而获得的收入 ,主要反映教皇与教皇国的财政关系 ;后者是教皇充当天主教世界首脑而获得的收入 ,反映教皇与西欧各国教会的财政关系。通过对两种财源不同时期在教廷总收入中所占比重的量化分析 ,证明以教会大分裂为界 ,教皇的财源发生了从依赖于属灵收入到属世收入的转变。教廷属灵财权的萎缩为近代民族国家的兴起与宗教的改革铺平了道路 相似文献
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Susanna Trnka 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2011,81(1):72-87
ABSTRACT My primary concern is with tracing how the police force has been transformed from a secular institution into an overtly religious one. Drawing from scholarly work on charismatic leadership and its routinization in institutional forms, much of it inspired by Max Weber's early work on these themes, my overarching aim is to grapple with the significance of Commissioner Teleni's reforms not only for the Fiji police force but more broadly for the shape of the Fijian state. While recognizing the acute importance of international relations in establishing and supporting Fiji's various political regimes, my focus here is firmly on the domain of the nation‐state as I wish to assess how politicians, military leaders, and now the Commissioner of Police attempt to constitute mass public support through their use of Christian rhetoric. 相似文献
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The considerable collection of skeletal remains from the royal Church of St. Mary (c.1050–1540 AD) in Oslo constitutes part of The Schreiner Collection at the Department of Anatomy, University of Oslo. The remains reveal a high incidence of skeletal trauma, especially injuries caused by sharp‐edged weapons and extensive violence. Evidence of sharp force trauma was primarily observed on the crania. There were a surprisingly few injuries on postcranial skeletal elements. The injuries were mostly observed on middle‐aged and older men, but also on women and subadults. Some of these injuries may be linked to the civil wars in Norway during the 12th and 13th centuries. In most cases, the trauma distribution pattern suggests standardized fighting techniques. Copyright © 2010 John Wiley & Sons, Ltd. 相似文献
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《Political Theology》2013,14(2):183-199
AbstractIn the closing chapter of Living in the End Times, Slavoj Zizek endeavours to "look for traces of the new communist collective in already existing social or even artistic movements." This article explores what Zizek might see if he were to turn his cultural-critical gaze towards emerging Christianity, which is presented as an artistic and social, as well as religious (or irreligious), "movement." His work is increasingly used by emerging church practitioner Peter Rollins to retrospectively explain his own thought and practice. This article examines some of the ways in which Zizek's atheological speculative philosophy and John D. Caputo's theology of the event are impacting contemporary Christian praxis. 相似文献
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《Political Theology》2013,14(3):363-395
AbstractThis article reflects on a seminal moment within South Africa's Truth and Reconciliation Commission (TRC): the appearance of the African Initiated Churches (AICs) before the Commission in 1997. It demonstrates how this moment brought into relief divergent contestations of the public within South African Christianity in three ways: first, by situating the TRC within the liturgical performance of a reimagined South African nationality, making it a "civic sacrament" of reconciliation; second, by highlighting the formative role churches themselves played within this liturgy, deploying theological language to create a healed, secular body politic; third, by displaying the different social imaginary of the AICs—a social imaginary which interrupted the TRC's liturgical recreation of time and space, as well as challenging the historical relations between church and state in South Africa. The paper concludes with the question posed in this "interruption," a question that challenges the broader church with regard to fulfillment of the liturgy not in the secular nation-state, but in that City which is to come. 相似文献