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If we consider some forms of ascetic practices in the crosscultural perspective, it seems, at first sight, that we are dealing with a relatively limited number of common acts directed toward a variety of goals which are more or less specifically defined within different religious traditions. Among that common fund of practices one may, for example, include fasting, prayer, almsgiving, meditation, vigils, different kinds of manual work, sexual continence, physical separation or withdrawal, certain forms of self-inflicted pain, etc...
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This paper was given at New Europe College (Bucharest) in October 1997.
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Two similar projects for an encyclopedia of religion were taken seriously into consideration in 1979, within the English editorial world. In the spring, Macmillans Publishing House from London, joined by University of California Press and T&T Clarke, initiated the discussions for a New Hastings Encyclopedia of Religion, under the direction of Ninian Smart, following the earlier Hastings Encyclopedia of Religion and Ethics, the first important work of this sort published at the beginning of the twentieth century.
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Il y a quelques années, nous avions annoncé la publication imminente d’une étude élargie sur la vie et les travaux de Stig Wikander en tant qu’historien des religions1. Peut-être, nous étions-nous avancée trop vite. Mais si ce matériel est encore à venir, une partie du dessein initial est déjà remplie par des articles parus ou en traîn de parître. Il fallait d’abord trouver les meilleures traces qui puissent donner le cadre adéquat d’une telle enquête. Car nous sommes d’avis que les trois ou quatre livres qui constituent l’oeuvre confirmée de Stig Wikander ne sont pas suffisants pour rendre le visage complet de son trajet scientifique assez atypique.
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I testi gnostici affabulano spesso di un “Uomo di Luce”, manifestazione di una realtà divina, pleromatica, che si disvela nel mondo somatico. Da un punto di vista morfologico l’epifania dell ’“Uomo di Luce” è rintracciabile in svariati contesti religiosi, dal buddhismo, al sufismo, ambiti questi fortemente influenzati dall’universo simbolico della gnosi iranica.
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Like in other Western Roman provinces, the first Christians in Dacia were inhabitants of the cities. Not a single Christian object dated before the withdrawal of the Roman administration in 275 was found outside the cities and the camps.
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De par leur portée proprement sacrificielle, les hymnes ŗgvédiques demeurent fort allusifs quant à l’existence au sein des clans ou familles arya de pratiques extatiques ne relevant pas du système sacrificiel brâhmanique ou s’en éloignant, voir provenant de techniques anŸrya. Si les mahartvij prônaient une rigoureuse observance des rites sacrificiels, nous pouvons néanmoins admettre que certains arya, notamment kşatriya et vaiśya, avaient aussi recours aux services de sorciers comme l’attestent les hymnes atharvavédiques à caractère plus populaire et d’ordre magico-religieux.
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Marie-Christine CERUTI-CENDRIER, Les Évangiles sont des reportages, n’en déplaise à certains, Paris, Pierre Téqui éditeur, 2004, gennaio. 370 p. — ISBN 2-7403-0463-3.
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The explicit intention of this article, as asserted by the author himself, is to illustrate the means by which a “fully rational recognition of the irreductibility of the belief of the believer” would be possible. In relation to the main paradigm of the study of religion used in the US, polarized between a naturalistic approach and a theological approach, Rennie tends to avoid “a turn away from the naturalistic History of Religion”. In the constitution of his article, Rennie takes into discussion certain conceptual paradigms, characteristic - on the one hand - for the Anglo-American milieu of the study of religion, as reflected in the works of scholars such as: Clifford Geertz, Russell MacCutcheon, Ninian Smart, Nancy Frankenberry, Hans Penner, Burton Mack, on the other hand - for Eliade’s thought, illustrated mainly by the latter’s Myth and Reality (New York, 1963) and The Quest: History and Meaning in Religion (Chicago, 1969).
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Ioan Petru Culianu (1950-1991) was one of the most talented historians of religions of his generation. The author addresses here a vivid portrait, both scientific and personal, about his friend, retracing, in a special manner, the itinerary of his life and academic career (Bucharest, Milan, Groningen and finally the Divinity School of the University of Chicago, where he was tragically and unfathomably murdered, 21st May 2001) and discussing some delicate topics of his writings (concerning gnosticism, both ancient and modern, otherworldly journeys, the history of magic etc.) and underlines his capacity to represent, on a world-wide scale, the legacy of some great “maîtres à penser” of the 20th century, but also to try to became - especially in the methodological debate around the structure of religion - one of them.
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Ovidiu Cristea, researcher at the Institute for History «Nicolae Iorga» of the Romanian Academy (Bucharest), deals in this article with the medieval chronicle of Henri de Valenciennes, entitled Histoire de l’empereur Henri de Constantinople (published by Jean Longnon at Paris in 1945). This is a direct testimony of the fall of Constantinople in 1204. In general, the historians, taking into account the projects of the crusade as drawn by Henri I de Hainaut, preserved the image, not totally unbiased (given its political and diplomatic connotations), that the Latins promoted the idea of a collaboration between Constantinople and Jerusalem. Valenciennes’ text, being a direct testimony, reveals another point of view, according to which the Latins were to identify the war against the enemies of Constantinople with a new crusade.
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The starting point of this article is the problematic situation in which is found the western scholarship dealing with the Hebrew Bible. Leonard Greenspoon identifies an increasingly fragmentation of the biblical research in the recent generations of researchers. Scholars “hardly speak the same language, and believing communities are ever more estranged from the world of arcane scholarship”. Greenspoon’s article attempts to give a reply to this situation, by proposing an integrative approach with respect to a single biblical character, namely Joshua. Subsequently, he provides a unified portrait of Joshua, gathering all the dominant attributes as they are alotted to this character in different writings. More precisely, Joshua appears in the Hebrew Bible as follower, loyal to God and Moses; as holy warrior and as a royal figure; in the Septuagint, one deals with Joshua and the problem of circumcision, as well as with Joshua and Moses. T 3. In Josephus (Josephus and the Hellenistic ideal of leadership; Joshua and non-circumcision); 4. In Rabbinic Judaism (Joshua as holy warrior; Joshua as husband and father; Joshua as prophet); 5. In Christian traditions (Joshua and the moon; Joshua as successor to Moses; Joshua as forerunner of Jesus). The article ends with an Appendix on “Joshua in popular culture”, short complement based on the writings of Elie Wiesel.
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