Religious Studies

The term "indirect employer" when used in labour law literature usually refers to the usage of work performed by persons formally employed by a third party. In such a situation, employee seems to have the direct (formal) employer and the indirect one who appropriates the results of the work done without entering into an employment relationship. Pope John Paul II in the encyclical Laborem Exercens uses the notion of the indirect employer in a somewhat different meaning. The Pope refers rather to the sphere of politics and the ability to shape the statutory labour law or the actual working (living) standards for the entire society. The article explains the concept of the indirect employer as it was used in the encyclical and indicates the ideas that are behind it. The article also attempts to show the usefulness of the John Paul II's concept of the indirect employer in considering issues related to the transnational corporations and labour law.

This project explores the histories of the Dutch Republic and the United States during the Age of Revolutions, using as a lens the life of Francis Adrian van der Kemp. Connections between the Netherlands and the United States have been understudied in histories of the Revolutionary Atlantic. Yet the nations' political and religious histories are entwined both thematically and practically. Van der Kemp's life makes it possible to examine republicanism and liberal religion anew, as they developed and changed during the era of Atlantic revolutions. The project draws on numerous archival collections that house van der Kemp's voluminous correspondence, political and religious writings, his autobiography, and the unpublished records of the Reformed Christian Church, now the Unitarian Church of Barneveld. With his activity in both countries, van der Kemp offers a unique perspective into the continued role of the Dutch in the development of the United States. The dissertation argues that the political divisions and incomplete religious freedom that frustrated van der Kemp in the Dutch Republic similarly manifested in America. Politically, the partisanship that became the hallmark of the early American republic echoed the experiences van der Kemp had during the Patriot Revolt. While parties would eventually stabilize radical politics, the collapse of the Dutch Republic in the Atlantic world and the divisiveness of American politics in those early decades, led van der Kemp to blunt his once radically democratic opinions. Heavily influenced by John Adams, he adopted a more conservative politics of balance that guaranteed religious and civil liberty regardless of governmental structure. This project would not have been possible without the tireless efforts of my advisor, Catherine O'Donnell. Though she probably does not remember, she supported my studies when I was contemplating a dissertation on the literature and the history of the American Southwest. Always possessing a deep interest in early American history and the Atlantic world, I decided it would be better for both of us if I moved away from Western history and have been infinitely better for it. Dr. O'Donnell's kindness and generous support are notorious qualities in the department as testified by the constant visitors, both faculty and students, to her office. I am grateful for her guidance and judicious editing. I would also like to thank the other members of my committee, Kent Wright and Calvin Schermerhorn. Both Dr. Wright and Dr. Schermerhorn have constantly been supportive of the project, often envisioning consequences of van der Kemp's life that had not occurred to me. I thank them not only for their comments of my project, but also for being exemplary historians and providing examples of the historian I wish to be. The dissertation benefitted from several grants and fellowships. The Wallace Adams Travel Award allowed an initial trip to the Buffalo and Erie County Historical Society and helped convince me that van der Kemp was indeed a subject worthy of study.

The Qur'ān was translated into Armenian in seventeenth century Safavid Armenia. Around the same time, a compilation titled Refutation of the Qur'ān started circulating among Iranian Armenians. The current paper discusses the authorship, structure, content, and sources of the Armenian Refutation, establishing its affinity with the Latin tradition and linking it with the name of Stepʿanos Lehatsʿi. Through contextualization, the paper further attempts to reveal the polemical function this refutation assumed among Armenian literati in pre-modern Iran.

Yapay zeka(YZ) teknolojilerinin eğitim ortamlarına entegre edilmesiyle birlikte, din eğitimi alanındaki kullanımı da önem kazanmıştır. YZ’nin din eğitimine entegrasyonu, din ve eğitimde dönüştürücü bir ilerlemeyi temsil etmektedir. Araştırma, dijital çağda din eğitimi için bir öğrenme aracı olarak yapay zekânın rolünü tartışmayı amaçlamaktadır. Bu kapsamda YZ'yi din eğitimine dâhil etmenin uygulanabilirliği, fırsatları ve riskleri değerlendirilmektedir. Araştırma, din çalışmalarında mevcut YZ uygulamalarının kapsamlı bir analizini sunarak, din eğitiminde teknoloji entegrasyonuna ilişkin literatürdeki önemli bir boşluğu doldurmaya yöneliktir. Çalışma, dini özgünlüğü korurken YZ çözümlerini uygulamak isteyen kurumlar için pratik yönergeler sunmaktadır. Ayrıca, YZ’yi din eğitimine entegre ederken etik ve insani değerleri korumanın önemini de vurgulamaktadır. Bu kapsamda araştırmanın politika yapıcıları, din eğitimcileri, Diyanet İşleri Başkanlığı ve diğer eğitim paydaşlarına katkı sunması beklenmektedir. Nitel araştırma yöntemlerinden sistematik literatür taraması ve doküman analizi yoluyla, din eğitiminde YZ kullanımının mevcut durumu araştırılmıştır. Çeşitli literatür kaynaklarından elde edilen bulguları sentezleyen çalışma, din eğitimi öğrenme yöntemlerinin YZ yoluyla başkalaşımının, din eğitiminde uyarlanabilirliği, duyarlılığı ve etkinliği artırmada önemli bir rol oynadığı sonucuna varmaktadır. YZ özellikle esnek, bağımsız ve bireysel öğrenmeye katkı sunmaktadır. Etkileşimli öğrenme ile din eğitiminde ilgi ve merak uyandırıp başarı analizi oluşturmaktadır. Ayrıca dini yorumları şekillendirmesi ve kutsal metinleri dönüştürme kolaylığı sunması da avantajlar arasındadır. Bu da ideal din eğitimi müfredatı oluşturmada etkili olmaktadır. Bunun yanında tembellik, teknoloji bağımlılığı, bilginin güvenirliliği ve doğrulanmasında ihmalkârlık ve insan etkileşiminin yok sayılması gibi problemlere de yol açabilmektedir. YZ dinin anlaşılması ve rehberlik etmesinde etik ve teolojik kaygılar da içerir. Din eğitiminde ve dini metinlerde etik ikilemlere, özgünlüğe ve metalaşmaya sebep olabilmektedir. Ayrıca toplumsal ve sosyal yaşama dair etik sorunlar da teşkil edebilmektedir. Makale, sürekli gelişen dijital çağda YZ’nin dini eğitimde kullanıma dair fırsatlar ve etik zorluklar hakkında sunulan bilgiler ışığında geleceğe dair öneriler de sunmaktadır.

CITATION INFO:
‘The Continuing Quest for ‘Eucharistic Origins’ and the Implications of this Research for Theologies of the Eucharist,’ in Ethna Regan and Alan J. Kearns eds, Critical Questions in Contemporary Theology: Essays in Honour of Dermot A. Lane (Peter Lang, Oxford, Berlin, Bruxelles, Chennai, Lausanne, New York 2024), pp. 57-66.

Somnium Xaverii de subsidio Indis ferendo (El sueño de Francisco Javier ayudando a un indio) es uno de los emblemas que aparece en el libro -en el marco del centenario de la Compañía de Jesús- Imago Primi Saeculi publicado en Amberes en 1640. La imagen representa metafóricamente la llegada, a través de un sueño, de Francisco Javier a América –lugar al que nunca llegó, pues su actividad misionera se desarrolló en Asia hasta su muerte en 1552. Propone una perspectiva de actividad misionera con una aproximación anacrónica, simbólica y eficaz. Así, en clave iconográfica, son los pasos de Francisco que se anticipan y marcan una ruta, son sus gestos, es la metáfora de su cuerpo que inunda un espacio de conversión y que transmite un mensaje heroico para el futuro. Es el misionero que cargaba en su espalda a un indígena y el peso de la conversión religiosa, dialogando además con el relato clásico de Eneas que lleva entre sus brazos a su padre Anquises: el joven que fundaría un nuevo linaje e imperio; en cambio, en el emblema jesuita, es Francisco Javier, el Viejo mundo, que crearía otro mundo.
En ese sentido, La misión católica entre éxitos y fracasos sigue esas metáforas, alegorías y prácticas representadas en el sueño de Francisco, con el objetivo de rastrear, a partir de casos de estudio, los espacios y las experiencias de conversión religiosa entre América y Europa, así como también las circulaciones de ideas, actores, paradigmas misionales y las escalas de grises del éxito y fracaso de dicho proceso histórico. La dimensión maximalista de la misión católica en la edad moderna se expresa en la ambición de conquistar los corazones y las mentes de grupos y poblaciones en la búsqueda de una conversión, con arrepentimiento y con el inicio de una nueva vida, a través de un momento excepcional, que hiciese posible que el misionero, al cumplir su tarea, protagonizara un tránsito providencial, dramático y excepcional hacia un orden cristiano renovado y promisorio, tal como se analiza en este volumen colectivo.

In the Islamic tradition, there have been differences in method among İslamic schools in understanding religious texts. These differences in approach also emerge in the perceptions of God, the central element of Islamic theology. The main problem with God is based on the fiction that He is different from the created universe. When God, as a theological acceptance, is different from the world, the theological discourse difficulties caused by the difficulties of perception about Him have also been the source of inevitable discourses and claims among the schools. In this study, with the assumption that the bilâ kayfa approach, which is emphasized as a method Ahl al-Hadîth's effort to understand religious texts is a product of the effort to glorify and sanctify Allâh. It has also been tried to determine what this religious approach, which is used extensively by Riwâya schools, means theologically, and whether this school differs from its counterparts in using this method. Another subject included in the study is to determine whether there is a difference between the Ra'y and Riwâya theological schools in terms of using this religious approach. In addition, the theological reasons that reveal the arbitrary approach are also tried to be determined within the framework of our study. This study claims that arbitrariness, which is presented as a theological discourse, expresses a theological silence, therefore, it is an attitude of refuge due to the theological deadlock. As a theological attitude, it assumes that arbitrariness, which is highly respected in the Islamic tradition, is a huge void as a theological discourse, therefore it has no meaning. However, this helplessness is not a weakness caused by the inadequacy of scholars, but a human helplessness resulting from the inability to perceive Allâh due to his different qualities from the universe. Therefore, the theological stance in question is assumed to be the theological silence caused by God's difference from the universe exceeding human potential.

İslâm kültür geleneğinde insan eylemlerine ilişkin değerlendirmelerden biri de "kesb" kavramını merkeze alan öneridir. Bu öneri, temelde kader inancına ilişkin bir perspektif oluşturmayı amaçlar. "Kesb" kuramı ve onun teolojik yorumu, insan eylemlerini anlamlandırmaya çalışan kuramlardan sadece biridir. İslâm kelâm geleneğinde kökleri çok erken dönemlere uzanan kesb kuramı, Kur'ân'ın kavrama yaptığı vurgu sebebiyle yaygın bir kullanım imkânı elde etmiştir. Bu teolojik tezi, Eş'arî'nin yaygınlaştırdığı varsayılır. Eş'arî ekolün "kesb" teorisi bağlamında oluşturduğu teolojik dilde belirleyici öge, onların Allah algısı olduğu söylenir. Kesb kuramının diğer önemli temsilcisi ise Mâtürîdî ekoldür. Bu ekol, Eş'arî ile aynı dönemde fakat İslâm kültür merkezinin daha taşra sayılabilecek bir bölgesine mensuptur. Mâtürîdî kelâm ekolü kesb kuramına ilişkin geliştirdiği perspektif sonuçta kesb kuramının diğer temsilcisi olan Eş'arî yorumdan daha özgürlükçü ve insanın sorumluluğu ile insanın ahiretteki konumu arasındaki ilişkiyi daha rasyonel bir zeminde ortaya koymuş görünüyor. Eş'arî ekolün kesb yorumu ise insanın teolojik konumunu ortaya çıkarmaktan uzak görülmüş ve İslâm kelâm geleneğinde eleştirilere muhatap olmuştur. Özellikle insanın yapmaya güç yetiremeyeceği eylemlerden sorumlu olduklarını teolojik açıdan mümkün görmelerinden dolayı, onların kulluğun teolojik gerekçelerini göz ardı ettikleri söylenmiştir. Buna karşın Mâtürîdî kesb yorumu, insanın güç yetirebileceğinden daha fazla bir sorumluluğu olabileceğini varsaymaz. Bu çalışmada Eş'arî ve Mâtürîdî teoloji geleneklerinin "kesb" kuramına yükledikleri anlam ile insanın ahiretteki konumu arasındaki ilişki ele alınacaktır. Çalışmamızdaki amacımız bir kuramın ya da ekolün savunusunu yapmak ya da görüşleri sebebiyle birini yermek değil, bir teolojik soruna ilişkin iddialarını ve konuya ilişkin çözüm önerilerini görmektir.

İnsanın sorumluğu İslam dindarlığının temel parametrelerinden biri olarak görülmüştür. İnsan fiillerine ilişkin tartışma kelam ekolleri arasında farklı eğilimlerin ortaya çıkmasını sonuç vermiştir. Konunun Ahlak bağlamında ele alınması adalet prensibi odaklı insan fiillerinin yaratılışı ve aidiyeti konuludur. Buna göre insan, ahirette ceza ve ödüle konu olan bir eylemin faili ise davranışlarının ona nisbet edilmesidir. Öte yandan bu irade ve eylem, Allah'ın mutlak ilim, irade ve kudretiyle nasıl bağdaştırılacaktır, sorusu, konuya ilişkin tartışmaların diğer yönünü oluşturmaktadır. Öyle bir çözüm getirilmelidir ki, bir yandan insanın otonomluğu muhafaza edilmiş, diğer yandan Allah'ın irade ve kudretinin işlerliği korunmuş olsun. Esasen teolojik (kelam) ekolleri insanın sorumluluğunu kabul etmelerine karşın, çözümü farklı şekillerde ortaya koymuşlardır. Bu çalışma, kelam ekollerinin özgün yaklaşımını ortaya koymayı amaçlar. İnsan sorumluluğunu temellendirirken farklı öncelikler, ekollerin konuya yaklaşımlarında ve ulaştıkları sonuçların belirlenmesinde etkili olmuştur. Bu ekollerden tanrı merkezli yaklaşımlar, insan sorumluluğunu ihmal etmiş, insan merkezci yaklaşımlar ise Allah'ın evrendeki müdahale alanını sınırlandırmış görünmektedirler. İslam kültür geleneğini son tahlilde bu iki kutup arasındaki gerilimin oluşturduğu anlayışlar şekillendirmiştir.

Antes da recensão propriamente dita deste livro, cabe uma pe quena caracterização de seu autor. O espanhol Manuel Fraijó, doutor em Filosofia e Teologia, realizou seus estudos nas Uni versidades de Innsbruck (Áustria) e Münster e Tübingen (Ale manha), tendo entre ...

This paper explores the role of sentience, the capacity for subjective experience and sensory engagement, in sensory experience in learning, with a focus on the integration of sensory and conceptual processes
in Experiential Learning Theory (ELT). The work explores the underlying philosophical foundations and provides contemporary empirical data of the ideas explored. Sentience, as defined in this context, involves the continuous perceptual stream of consciousness, encompassing both external sensory inputs and internal awareness. The study examines the interplay of eight senses grouped into distal (vision and hearing), proximal (touch, taste, and smell), and embodied (intuition, kinesthetic movement, and body awareness) categories to understand their individual and combined contributions to the holistic perceptual experience.
Findings reveal that the proximal and embodied senses form a dominant, interconnected haptic network crucial for immersive engagement, while the distal senses operate within a visual-hearing network oriented toward cognitive exploration. The "Experiencing Self," driven by proximal and
embodied senses, contrasts with the "Thinking Self," which is guided by distal senses. Natural environments were found to foster greater presence and sensory engagement compared to “constructed” settings.The study also highlights the relationship between mindfulness and deliberate sensing, emphasizing the potential for individuals to enhance their sensory engagement through practice. Educational systems, currently biased toward conceptual knowledge, are urged to balance perceptual and cognitive approaches to nurture creativity, empathy, and deeper understanding. These findings underscore the importance of fostering senenctie to counterbalance the accelerating influence of artificial
intelligence and ensure the preservation of human moral and social capacities. This work contributes to the fields of experienial learning, sensory perception, and holistic education, advocating for a renewed focus on sentience to enrich individual and collectiive learning experiences. Sentience has often been overlooked in these areas, however, it appears to be a critical aspect for the future when thinking about machine learning and artificial intelligence.
Keywords: sentience, sensory experience, experiential learning theory (ELT), distal senses, proximal senses, embodied senses, haptic network, holistic education, artificial intelligence (AI), mindfulness

This volume maps the international academic debate on secularity. It places seminal contributions from within ‘Western’ academia alongside less well-known texts from various parts of the world; in several cases this is the first time that they have been translated into English. The volume demonstrates that the academic debate on secularity was and is a global debate, with contributions from many regions. The collected texts relate to each other either directly or indirectly by referring to similar arguments – whether reinforcing or criticising them – and thus create a discourse. When speaking of global secularity, we therefore do not insinuate a uniform ‘world secularity’ resulting from the alleged global diffusion of ‘Western’ norms, ideas and concepts. It is rather a web of relations that is constituted via various different references. These references are not evenly distributed: the development in ‘the West’ is often the point of reference to which positions from other regions relate, to which they connect, or from which they distance themselves. But the references are not completely unidirectional: We also present texts from Europe that underline the multidirectionality of the process, even early on. Thereby, the volume offers the reader the material with which to trace these global exchanges and references.

Apart from the manuscripts Pelliot tibetain 795 and 796, the Yukti­ṣaṣṭikā­kārikā is recently found in a third Dunhuang Tibetan manuscript, namely, Pelliot tibetain 688. This fragment comprises only a single folio, with text that overlaps with passages already known from Pelliot tibétain 795 and 796 (Li Xuezhuand Ye Shaoyong 2014). Here, I present a transcription of this newly identified folio alongside parallel passages from the corresponding text in the Derge Tanjur. This preliminary edition aims to support scholars who require access to different versions of early Tibetan textual witnesses, serving as supplementary material for more detailed and comprehensive philological analyses.

This volume seeks to chart and elucidate the diverse relationships between the religious and secular spheres in regions of Asia that were significantly influenced – sometimes even dominated – by Buddhist discourses, ideas, and institutions. These regions include South Asia (India, Sri Lanka), East and Southeast Asia (China, Japan, Korea, Vietnam), Inner Asia (Buryatia, Mongolia, Tibet), and the Himalayan region (Bhutan). These regions were connected by communicative networks long before the global modern age. They constituted an intricately entangled discursive sphere, shaped by the cross-regional spread of concepts and ideas from Buddhism and, in East Asia, Confucianism. The volume sheds light on the prehistory and development of culturally specific forms of secularity, and related concepts, in Asia. It comprises a wide range of texts spanning approximately 2000 years; in many cases this is the first time that they have been presented in English. The texts here are not merely reproduced, but are also introduced and contextualized. Through these materials, the volume highlights the fact that distinctions akin to those between the ‘religious’ and the ‘secular’ were already prevalent in premodern Asia, laying the groundwork for the various forms of secularity which took shape in the modern period.

У статті на основі опублікованих джерел, архівних матеріалів та інтернет-ресурсів розглянуто традиційну великодню звичаєвість українців. Аналіз низки новітніх фольклорних текстів та інтернет-зображень засвідчує виразну апеляцію до традиційних символів і моделей відзначення свят народного календаря, котрі розгортаються у новій площині.

This article examines the methods and strategies introduced by the Qur'an for establishing a just society. More specifically, it argues that the opening verse of Surat al-Nisa (the fourth chapter of the Qur'an) serves as a roadmap for humanity on how to achieve true peace, establish authentic justice and maintain sustainable security in every aspect of life. In doing so, the article addresses the following questions: What does the Qur'an mean when it states that humanity is one family? What should be done to affirm every person's dignity and respect is preserved? How can we secure justice and establish peace for all people? What are the measures that should be considered to evaluate our success or failure strategies? The article engages with these critical issues through the lens of the Quran, applying the methodology of reading the Qur'an intratextually as one structural unity (al-wihda al-binaʾiyya lil-Qur'an). This holistic method reads the Qur'an as a unified text by cross-examining and integrating its linguistic, structural, and conceptual elements. The article highlights the Qur'anic model to prevent injustice and promote peace through justice and mercy by being individually accountable to each other.

Jewish sacred texts and legal codes present slavery as a matter of fact and not as an institution that needs to be eliminated. The chasm between contemporary repudiations of slavery and its acceptance and legitimation in our textual tradition confront us with a stark ethical challenge: What should we do when the very sources that are the foundations for Jewish ethics offend our moral judgment? The broad consensus among Jews today that slavery is immoral makes it an instructive example for reflecting on how to respond to ethical lapses in the traditional texts we revere. We argue that confronting the reality of slavery in rabbinic tradition is a moral imperative that forms better readers and more responsible leaders. We offer a case study of one of the most famous enslaved characters in rabbinic literature, Tavi, the slave of Rabban Gamliel.

The Call to Prayer" by Walter Burton Harris is a short story that explores the intersection of faith and cultural identity through the journey of a muezzin from Marrakech to Seville. The story is set against the backdrop of Morocco under Sultan Hassan I, reflecting the cultural and religious milieu of the time. Harris's narrative delves into the spiritual solitude and contemplation of the muezzin, who is inspired by a prophetic vision to bring the Islamic call to prayer back to Andalusia. The story contrasts the historical significance of the Koutoubia Mosque in Marrakech with the Giralda in Seville, highlighting themes of religious devotion, cultural memory, and the challenges of translating these nuanced concepts into Arabic. This analysis explores the thematic elements and translation challenges, emphasizing the importance of cultural sensitivity and the preservation of literary beauty in conveying the original's depth to an Arabic-speaking audience.

RESEÑAS 207 todo ser humano disponga de lo necesario para su desarrollo); sin embargo no se puede coartar el derecho de éste a procurarse lo necesario para su superviviencia (un derecho natural) que, en su caso, pasa por el derecho a solicitar limosna; y sería desaconsejado hacerlo por el bien de los individuos y del buen funcionamiento de la comunidad. En todo su discurso Domingo de Soto nos da muestras, por un lado, de un profundo conocimiento de la situación social y cultural de la España de la primera mitad del siglo XVI, y no sólo en sus disposiciones oficiales y legales, sino también en la descripción social, costumbrista, psicológica y vital de los agentes sociales al retratar con gran viveza no sólo los argumentos de los mendicantes, sino incluso los argumentos a favor o en contra de aquellos a los que les eran solicitados con ruegos la limosna. Mas, por encima de todo, al dominico le preocupa, por un lado, la satisfacción de las necesidades materiales y espirituales de tales agentes, y por ello sus observaciones tienen un doble trasfondo: por un lado lo que por justicia les es debido (no tanto que el Estado les proporcione lo necesario como cuanto que puedan proveerselo: con trabajo, con la mendicidad cuando no tienen posibilidad, apelando a la bondad, caridad y generosidad de los otros, con la libre circulación, buscando en otros lugares los recursos que necesitan, etc.). Advierte, en este punto, en la obligación de solidaridad que hay entre personas, e incluso entre ciudades, reinos o países derivada del derecho que tiene toda persona para lograr lo necesario para su cumplido desarrollo. Por otro lado, en cuanto al gobernante, Soto advierte que si bien en casos de extrema necesidad puede obligar a sus súbditos a dar limosnas para subsanar una grave necesidad asistencial; en último término es un problema de la comunidad, pues ésta no puede impedir que los súbditos establezcan donaciones directas y voluntarias.

The cult controversy has now spanned two decades. New religious movements clearly have engendered considerable opposition, but there is relatively little information concerning the impact of the cult controversy on public opinion. This article reports on the results of a national survey of both the general public and institutional elites. Support for four specific forms of social control was assessed. The results indicate considerable support for controls among the general population but lower levels of support among institutional elites. The least support is observed for blocking publication of the Unification Church sponsored Washington Times and the greatest support is registered for prohibiting proselytization of teenagers by all new religious groups. The findings are helpful in interpreting the outcome of the cult controversy to date and suggest that the potential for redrawing church‐state boundaries remains.

N o major religious tradition lives in isolation. The living world religious traditions spring from the Indian subcontinent, where Hinduism and Buddhism emerged, and the ancient Middle East (or "West Asia" as it is known in Asia), where Judaism originated and gave birth to the other "religions of the book," Christianity and Islam, both of which became global players in the following centuries. Before exploring those religions of the book, however, we take a brief look at ancient Greek religious traditions that failed to survive, but had a profound impact on Western civilization. Modern Western civilization has two interwoven strands: on the one hand, a spiritual tradition from West Asia originating with the ancient Hebrews that emerges as Judaism, Christianity, and Islam, and on the other hand, in the Greek tradition, a thousand-year practice of rituals surrounding Greek spirituality, which profoundly influenced both Roman culture and the formation of Christianity, died out formally, and was then rediscovered when Christendom encountered Greek philosophy in the Renaissance. The Enlightenment philosophers and Romantics turned to the Greeks for inspiration, as did Freud and Marx; indeed, Freud's office in Vienna is filled with religious artifacts,

This study aims to describe the Internalization of Islamic Religious Education about the Religious Humanist character of Students. This research uses phenomenological qualitative methods using interviews, observation and documentation. This data is analyzed in detail by presenting meaning, phenomena, and problem-solving. Internalization, the results of this study, indicate that internalizing Islamic Religious Education in building Students' Religious Humanist character is caused by several backgrounds, namely, the lack of implementation of theory in the teaching and learning process towards community life, the resulting output is not as expected, and the lack of implications of Islamic Religious Education in humanist and religious aspects. In addition, Islamic religious education is also internalized in the form of methods and evaluations. Second, approaching students includes exemplary, giving attention, social and spiritual practices, habituation, control, supervision, reward and punishment.

to bond with Brigham Young and other members of the Quorum of the Twelve, Wight (Bitton argues) was unable to support Brigham after Joseph's death and nd his niche in the postmartyrdom church. Bitton's insights and conclusions are based on several years' study of Wight and constitute a signi cant addition to the literature on this sad but important chapter in church history. In "The Tomb of Joseph, " Susan Easton Black presents evidence suggesting that she has found the tomb Joseph Smith apparently made to house his and his family's earthly remains. Teaming up with stonemason Robert L. Christensen and documenting her nd with pictures by photographer John Telford, Black presents evidence that the walled-in cavern she found while serving as a missionary in Nauvoo in 1995 predates the Nauvoo Temple and could be the tomb mentioned prominently in church annals. While the evidence is far from conclusive, it is clear that the topic of Joseph's tomb and the cavern Black found deserve further study. Donald Q. Cannon, in his article, "Words of Comfort: Funeral Sermons of the Prophet Joseph Smith, " reminds us that "Joseph Smith taught some of the most profound doctrines of the restoration in funeral sermons. " Drawing on the eight funeral sermons of Joseph for which a written record has survived, as well as various comments that the Prophet made about others he knew who had died, Cannon delineates the important doctrines Joseph introduced and ampli ed in these moments of re ection. A longtime student of Joseph's doctrinal teachings, Cannon concludes that these sermons, "taken together, testify of the divine calling of Joseph Smith. " In "Richard Lloyd Anderson and Worldwide Church Growth, " Richard O. Cowan reminds us that Anderson not only studied church history, but played a conspicuous role in the history himself. Cowan traces the development, outlines, and impact of Anderson's famous "Anderson Plan" for missionary work, which he developed while serving in the navy during World War II and as a missionary in the Northwestern States Mission following the war. While methods of proselyting have evolved since that time, Cowan notes that the Anderson Plan "laid important foundations on which subsequent missionary programs have been built" and constitutes a watershed event in the history of the church's eminently successful missionary program. Using sources hitherto unavailable for study, Scott Faulring's article, "The Return of Oliver Cowdery, " adds materially to our understanding of the steps leading to Oliver Cowdery's rebaptism in November 1848. Tracing Cowdery's continued contact with various church members after his excommunication in April 1838, Faulring brings to light how eagerly the church's leadership sought Cowdery's repentance and rebaptism. He also demonstrates Cowdery's own yearning to have his reputation cleared and to be numbered again among the Saints. Faulring's article builds on Anderson's own work on Cowdery and constitutes an important addition to our understanding of this signi cant gure in our history. In "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri, " Egyptologist John Gee applies Anderson's rigorous standards of assessment to statements concerning the extent of the Joseph Smith Papyri and Joseph's understanding of the papyri's content. Gee nds that many of the surviving statements about the papyri and Joseph's use of them come from secondhand sources and hearsay rather than from eyewitnesses and cautions against drawing rm conclusions about the papyri from such sources. Gee concludes by arguing that the rsthand accounts, used carefully, suggest a number of important things about the papyri and their translator-for one, that the well-known Kirtland Egyptian Papers have virtually nothing to do with the translation of the Book of Abraham and, for another, that the Book of Abraham came by revelation rather than Joseph employing modern Egyptological methods of translation. Setting a poem by Dr. Arthur Henry King to music, Gary P. Gillum here presents a new missionary hymn entitled "Every Kindred, Tongue, and People" in honor of Anderson's in uence on missionary work. Feeling both the words and music to be inspired, Gillum nds the hymn a tting tribute to Anderson's continuing involvement in missionary work, and "a testimony to all who seek the gifts of the Spirit. " Kenneth W. Godfrey, like Gee, urges a caution in his article, "David Whitmer and the Shaping of Latter-day Saint History. " Godfrey points out that while historians have been quick to pick apart Joseph's own writings, they have often accepted David Whitmer's accounts at face value, even though most were recorded years-even decades, in some instances-after the event, and often deal with events with which Whitmer was not involved. Illustrating his point, Godfrey notes inconsistencies within Whitmer's own accounts of his introduction to Joseph Smith, the translation of the Book of Mormon, the restoration of the priesthood, and other important events, as well as inconsistencies between his version of events and what others reported. In "Pleasing the Eye and Gladdening the Heart: Joseph Smith and Life's Little Pleasures, " Andrew H. Hedges shows how Joseph Smith's appreciation for the natural world, physical exercise, and the society of his friends was somewhat of an anomaly on the early American religious scene. Comparing Joseph's lifestyle and teachings with a variety of popular religious pamphlets and readings of the time, Hedges concludes that the "contrast between Joseph Smith and the nineteenth-century ideal of a religious man could not have been greater. " In an effort to help the reader better appreciate the "obscure and humble beginnings" of the church, Kent P. Jackson highlights a variety of church history sites and artifacts in his photo-essay, "Scenes from Early Latter-day Saint History. " Drawing on his extensive private collection of photographs, Jackson provides images and explanations of locations and relics-some quite famous, others less known-of signi cant restoration events. Illustrating the mobility of the early church and its missionaries, Jackson's fteen photographs cover sites in Vermont,

Portugal tornou-se, nas últimas décadas, um país de imigração, especialmente com Brasileiros e Africanos, vindos das antigas colónias. Com estas populações vieram as suas religiões, práticas terapêuticas, rituais e espíritos. Baseado em trabalho de campo conduzido em Portugal nos templos de Umbanda e Candomblé e com líderes religiosos do Brasil, este texto trata da questão das práticas terapêuticas transnacionais, analisando o modo como os portugueses aderiram a tais terapias, e a forma como conceptualizam essa sua nova pertença religiosa.

Il convegno internazionale di studi in occasione del 150° anniversario della prima spedizione missionaria salesiana, organizzato dall'Istituto Storico Salesiano e dall'Università Pontificia Salesiana offre un'analisi approfondita del cammino delle missioni salesiane. Attraverso una serie di relazioni, si esplorano le evoluzioni delle missioni cattoliche dalla fine della Prima Guerra Mondiale fino al Concilio Vaticano II, mettendo in luce i documenti chiave e l'interazione tra missionari e le culture indigene attraverso l'etnografia.

Nel corso del convegno, vengono anche discusse le specifiche missioni salesiane in regioni come Patagonia, Ecuador, Brasile, India, e l'ex Congo Belga, oltre alle sfide educative e missionarie in Africa Meridionale. Ulteriori sessioni approfondiscono il ruolo dei coadiutori salesiani, l’impatto dei missionari fondatori di nuove congregazioni religiose, e l'evoluzione storica delle missioni. L'evento mira a riflettere sul contributo storico e attuale delle missioni salesiane alla chiesa e alla società globale.

I studien analyseras pa vilka grunder individers arbetsformaga bedoms, med utgangspunkt i nio avstamningsmoten mellan sjukskrivna, Forsakringskassan, sjukvarden och arbetsgivare. Fokus riktas mot hur parterna diskuterar och resonerar om arbetsformaga och hur aktorerna ser pa sin och ovriga parters roll i rehabiliteringsprocessen. Avstamningsmotena utmarktes av en forhandling om arbetsformaga och vilka aktorer som hade rehabiliteringsansvaret for den sjukskrivne. Studien visar att sjukskrivnas arbetsformaga i hog grad bestamdes av arbetsgivarens anpassningsmojligheter. Bedomningen av arbetsformaga grundades saledes i praktiken pa relationen mellan individens formaga och arbetets forutsattningar. Studien visar ocksa hur lakares arbetsformagebedomningar, trots att de ibland bygger pa osakra uppskattningar, anvands som objektiva expertutlatanden i diskussioner om sjukpenning och atergang i arbete.

Iran is a land with a rich history in foreign relations. Due to the antiquity of the “Government” institution in Iran and its reliability over the centuries, a rich legacy has emerged in the field of foreign relations of this country with other realms. Despite this, since the rise of the Safavids (early 10th AH/16th AD), Iran's foreign relations also changed and entered a new arena. In the field of research on Iran's foreign relations during the Safavid era, most of the works have focused on Iran's relations with the great neighboring realms or European states (such as the Ottoman Empire, Mughal Empire, Portugal, England, and Netherlands/Dutch), and this issue has caused the lack of attention to Iran's relations with other lands. One of these lesser-known fields is the foreign relations of Safavid Iran with Sweden. Despite the limited perception of the Swedes by Iranians in the pre-Safavid period, Iran's official relations with Sweden were established and flourished during the reign of Safavid Šāh Sulaymān (1666-1694) and Šāh Sulṭān Ḥusayn (1694-1722AD).
  Now the question is, what reasons and motivations made Iranians and Swedes willing to establish relations in the late 17th century? Also, despite some initial successes, why did these relationships remain fruitless? In this article, an attempt has been made to answer the above questions by adopting a descriptive-analytical approach and using the qualitative research method. It seems that a set of bilateral economic and political motivations made Iran and Sweden, and especially the Swedes, inclined to establish relations. However, obstacles such as distance, dissatisfaction of rival states and internal and external challenges of the two realms (especially the involvement of Swedes in the “Great Northern War” and the challenge of Safavid court with the Ġilzāyid uprising) caused the mentioned relations to not reach a clear result

Scholars and individuals have repeatedly affirmed that many Africans frequently return to African Traditional Religion (ATR) after conversion to either Christianity or Islam. This frequent return to ATR has been attributed to different reasons that have not been substantiated with data. This paper examined the nature of interaction that Christians and Muslims have with ATR and cultural practices, and highlighted the reasons for the frequent patronage. The findings confirmed that the patronage of cultural practices does not imply conversion to ATR. Data were collected through randomly distributed questionnaires across four state capitals in the Western part of Nigeria. The state capitals were selected for the possibility of having converts from both Christianity and Islam respond to the questions. Findings were analysed qualitatively. The result showed that there is movement back to ATR and cultural practices for three fundamental reasons; first to seek solutions to physical problems...

In the interview with Aditya Mukherjee, various issues related to Communalism in India are addressed. The attempts of the BJP (Bharatiya Janata Party), currently ruling the country, to change history textbooks to introduce the manipulated view of India's past expressed by Hindu nationalism. Mukherjee also talks about the current Indian government's attacks on historians' freedom of research: the public accusations of terrorism levelled at dissident scholars and also the professional marginalisation of those who refuse to bend historical discourse to the demands of the establishment linked to Hindu nationalism. Muckerjee inform us about the strong resistance against attempts to erase Muslim culture from India's official history.

espanolCon motivo de su 30 aniversario, es legitimo poner en cuestion la discusion filosofica con los ninos, tanto en relacion con sus implicaciones teoricas como en sus practicas. Al aceptar a reconocer que los objetivos por ella propuestos configuran mas bien un horizonte que una cumbre donde llegar, es valido preguntar: ?Que es, al mismo tiempo, una paradoja y un desafio de este proyecto educativo, politico y humanista? Este articulo pretende dar a conocer como esta paradoja es solo aparente y, sobre todo, poner de relieve la forma en que puede ser vista como un desafio. De esta manera, se puede entender por que esta aparente paradoja es un combustible formidable para el desafio de defender y promover el proceso de la discusion filosofica con ninos. Tenemos la intencion de mostrar, en tres pasos, como esta aparente paradoja es de hecho un desafio, y como ambos son parte de la propia matriz de la filosofia para ninos, desde su creacion, pero aun mas en el contexto contemporaneo. L...

Daniel 11 Decoded is the first book-length verse-by-verse commentary on Daniel 11 by any well-known Seventh-day Adventist scholar. This innovative reading of the challenging biblical chapter is remarkable in that it is the most radical of historicist interpretations. Doukhan earlier presented a sketch of this view in his Daniel: The Vision of the End, 1 but in Daniel 11 Decoded, he refines, further supports, and fleshes it out. Following a brief overall introduction, the first five chapters outline Problems and Methods, Parallels of Structures, Significance of Daniel 8, North-South Symbolism, and The Literary Structure of Daniel 11. Chapter Six is much longer, consisting of the Verseby-Verse Commentary. This commentary includes discussion of interpretative issues in the Hebrew text, Supporting Readings from history books that allow the reader to assess historical applications of the text, and Discussion of Interpretations, including brief critiques of Critical, Futurist, Classic Adventist, and Islamist (those who identify the King of the South in the latter half of the chapter as Islamic power) interpretations. Included at the end of the commentary is a helpful summary Sketch of Suggested, Predicted History in Daniel 11. Chapter Seven discusses Theology of Daniel 11 and Chapter Eight is an Excursus on Daniel 11 and Islam. A brief overall Conclusion is followed by a Bibliography, Scripture Index, and Subject Index that includes an index of authors cited.

Anath Ariel de Vidas, Gilles Havard, charges de recherche au CNRS Mondes americains. Societes, circulations, pouvoirs, XVe-XXe siecle Le seminaire, cette annee, s’est donne pour objectif de presenter les six axes de recherche du Mascipo (2010-2013). Le 5 novembre 2010 : presentation de l’axe de recherche « Histoire sociale et culturelle. Histoire comparee et croisee des societes coloniales americaines », sous la coordination de Cecile Vidal (EHESS) ; le 3 decembre 2010 : presentation de l’axe...

R. Jerome Boone agrees, believing that "the Pentecostal revisioning of the Christian life has been transmitted primarily through two key components of the Pentecostal movement: its community and its worship." On another hand, my attention is also drawn by a paper that was initially delivered by Paul W. Lewis in the twenty-second annual meeting of the Society for Pentecostal Studies, 1992. In that paper, he proposed A Pneumatological Approach to Virtue Ethics. He firmly believes that God is the origins of the virtues, and the virtues can be accessed if we are in relationship with God. It is the Holy Spirit that mediates the virtues from God to man. The virtues can be developed by God only through the Holy Spirit's work. The work of the Holy Spirit can be experienced in and through three avenues: community, Bible, and the self. Espousing those two interests, worship and a pneumatological approach to virtue ethics, I come up with a question "How is the role of worship to development of virtues?" In exploring and answering the question, mainly I was influenced by Lewis' pneumatological approach. In addition, my walk with God and the Holy Spirit through faith in Jesus Christ may contribute insight to the discussion. However, deeper theological and biblical discussion about worship will be beyond our discussion.

The Society of Friends has always declared the equality of women and men. The way in which it has practised this equality has often been influenced by the attitudes surrounding society and culture. This thesis examines and interprets the status, roles and experiences of Abaluyia women in the East Africa Yearly Meeting of Friends (EAYM). The thesis argues that the Abaluyia culture and philosophy prescribed a largely marginal role for women and in turn was absorbed into and dominated the thinking of EAYM. Second the thesis recaptures the story of the women concernedmaking them primary rather than secondary voices in their own history The thesis begins by analysing how the concept of engoko determined the place and role of women in Abaluyia society. It then examines the American cultural, social and religious context out of which the Friends missionaries came and which invariably shaped their ways of understanding reality and organising their work in Kenya. The arrival of the first Friends missionaries in Kenya in 1902 aimed at raising the spiritual and living standards of the Abaluyia people, especially the women. Their experiences of Abaluyia culture and perceptions of the people is assessed, as well as the move to establish EAYM in 1946. A closer look is taken at the complex and interconnected issues of marriage (especially polygyny) and bride wealth. Missionary inability to grasp the issues involved allowed the Quaker elders to make policies which often reflected the patriarchal views of Abaluyia society. The thesis also examines the nature of mission work among Abaluyia women, and argues that much of the mission discussion about women was prescriptive, confining the ideal Abaluyia woman to her function as mother and homemaker. The discussion shows how missionaries assumed an ideal universal understanding of womanhood and how this affected Abaluyia women's roles in the church and in the wider society. The way in which Abaluyia women experienced and responded to Quaker Christianity is also assessed, especially how they formed separate groups which developed into a Women's Yearly Meeting. From their marginal position women emerged strongly to contribute to the work of a growing church. The thesis then proceeds to discuss the place of women in the organisational structure of EAYM. List Of Abbreviations.

While detailed exegesis of the principal texts continues to appear, in books and journal articles, the intellectual climate in many British university philosophy departments does not favour Wittgenstein's ideas. This volume, deriving from the British Wittgenstein Society's annual conference held at Leeds in 2016, shows how varied his influence is. None of the papers features close textual analysis; the focus is rather on how his ideas and methods bear on major themes in ethics and Christian theology, in distinctive, and mostly positive, ways. In Chapter 1 -"The Early Wittgenstein on Ethical Religiousness as a Dispositional Attitude" -Chon Tejedor starts from the putatively Schopenhauerian doctrines about religion in Wittgenstein's earliest work, arguing that he seeks to dissolve them (pp. 14-18). At this stage in his career, she notes, charitably, his ideas are 'in flux ' (p. 14). We need to consult her book, The Early Wittgenstein on Metaphysics, Natural Science, Language and Value (Routledge, 2015), to see why what seem random, enigmatic remarks, not properly thought through, even to well disposed readers, deserve as much respect and attention as Tejedor urges on us. Gabriel Citron, in Chapter 2 -"'The Problem of Life': Later Wittgenstein on the Difficulty of Honest Happiness"leaves aside the principal texts in order to focus on Wittgenstein's personal sense of "the fundamental insecurity of life": "Misery, everywhere you look", as he noted in 1946 (p. 39). Famously, as he lay dying, he asked Mrs Bevan to tell the friends he knew were on the way that he had had a wonderful life. The issue, as with many philosophers, from Plato to Heidegger, is what bearing biographical data and historical circumstances may have on construing the philosophy. Mikel Burley, in Chapter 3 -"Wittgenstein and the Study of Religion: Beyond Fideism and Atheism"examines 'Wittgensteinian fideism'. D.

Within the archive of the secret monastic communities of the Vysoko-Petrovsky Monastery (Moscow) of the 1920s–1950s, such texts with dates as collections of sayings of the monastery's abbot, Bishop Bartholomew (Remov), and the liturgical diary of Schiarchimandrite Ignatiy (Lebedev) attract the biggest attention. In the case of the first text, dates next to sayings (together with the content of the sayings themselves) serve as a key to understanding the genesis of these collections. We see that they were compiled, on the one hand, from quotations from the sermons of Bishop Bartholomew’s and, on the other hand, from his responses to the revelation of thoughts. Both texts were formed in the context of the practice of spiritual guidance characteristic of the vysoko-petrovsky communities. Within the framework of this practice, an increasing attention to the words of the spiritual leader was formed, as well as the desire to write them down and to regularly reread them. Such attention to the word of the leader is vividly illustrated by the collections of Bishop Bartholomew’s sayings. Along with the attention to the statements of the mentor, to his verbal instructions, within the practice of spiritual direction, there was also close attention to his actions, to his behaviour, so to speak, to his silent instructions. The liturgical diary of Schiarchimandrite Ignatiy is evidence of such attention. Both texts under consideration appear to be products of that ascetic tradition which the vysoko-petrovsky preceptors endeavoured to preserve under the most unfavourable conditions.

В составе архива тайных монашеских общин Высоко-Петровского монастыря 1920–1950-х гг. наибольшее внимание привлекают такие датированные памятники, как сборники изречений настоятеля монастыря епископа Варфоломея (Ремова) и богослужебный дневник схиархимандрита Игнатия (Лебедева). В случае первого памятника даты рядом с изречениями (вместе с содержанием самих высказываний) служат ключом для понимания генезиса этих сборников. Мы видим, что они составлялись, с одной стороны, из цитат из проповедей высоко-петровского настоятеля, а с другой стороны, из его ответов на откровение помыслов. Оба памятника сложились в контексте практики духовного руководства, характерной для высоко-петровских общин. В рамках этой практики формировалось повышенное внимание к слову духовного наставника, стремление зафиксировать его и регулярно перечитывать. Такое внимание к слову руководителя ярко иллюстрируют сборники изречений епископа Варфоломея. Наряду с вниманием к высказываниям наставника, его словесным наставлениям в рамках практики духовного руководства формировалось и пристальное внимание к его действиям, к его поведению, так сказать, к безмолвным наставлениям. Свидетельством такого внимания и является богослужебный дневник схиархимандрита Игнатия. Оба рассмотренных памятника оказываются порождением той аскетической традиции, которую высоко-петровские наставники стремились сохранить в самых неблагоприятных условиях.

In the sixties the Securitate and the party leaders found out and
realized the immense prestige that Eliade enjoyed in U.S. They understood that externally, it was more useful the redeeming of Eliade to improve Romania’s image than ignoring him. Thus they developed a plan in this respect that provided the following: the reintegration and the reconsideration of the writer in the Romanian literature, the granting of various degrees, the establishment ofcontacts with him in the U.S. through intelectuals sent from Romania or Embassy members, interviews, all of this just to lure him back in the country.

I bollandisti, padri dell'agiografia moderna, non amavano particolarmente i processi di canonizzazione. E dal loro punto di vista non avevano torto. Dossier immensi, difficilmente controllabili e tutto sommato scarsamente utili a ricostruire ciò che a loro stava più a cuore: le coordinate agiografiche, la "verità" storica del santo e magari, ove possibile, anche la sua esperienza religiosa e spirituale. L'interesse per i processi di canonizzazione come fonte storica è tutto sommato abbastanza recente: il vero punto di svolta si può indicare nel 1981, anno in cui uscì il grande libro di André Vauchez, La sainteté en Occident aux derniers siècles du Moyen Age. D'après les procès de canonisation et les documents hagiographiques (Rome, École française de Rome, 1981), un saggio esemplare non solo per la straordinaria vastità e ricchezza di materiali vagliati dall'autore, ma anche per la rigorosa lezione di metodo da lui offerta, la capacità di far dialogare la storia della chiesa e degli sviluppi della disciplina canonica con le tradizioni popolari, le pratiche e le credenze, in pratica un grande affresco dell'orizzonte mentale e religioso dell'uomo medievale. Se per la Sede apostolica la politica della santità fu uno snodo decisivo, anche a livello simbolico, nell'affermazione della plenitudo potestatis papale, il nuovo istituto giuridico della canonizzazione, per quanto controllato, gestito e amministrato dall'alto, doveva diventare un tramite formidabile per far emergere anche i mondi "altri", quelli che etnologi e antropologi chiamano i territori del margine o della liminalità. I processi si sono così imposti come un luogo strategico di investigazione dei dislivelli culturali e delle complesse interazioni tra cultura dotta, chiericale, e cultura popolare, tra oralità e scrittura, centro e periferia. Polarizzazioni che non vanno pensate come blocchi distinti: da questi dossier emerge una vivace tensione dialettica, una sorta di dinamica creativa tra culture diverse, non sempre e non necessariamente contrapposte. Serviva insomma un'apertura a dimensioni nuove e più articolate della ricerca storica per apprezzare in maniera adeguata il valore di queste narrazioni prolisse, debordanti, persino ripetitive, ma che si offrono all'analisi dello studioso quali veri e propri textus textes, testimoni globali di un'epoca, anche nelle implicazioni di una storia socioculturale e linguistica nel senso più ampio del termine. Quando mai e in quale fonte è dato sentire la voce dell'uomo della strada, esiliato dalla scrittura e dalla memoria? In queste narrazioni tutta una folla anonima e silente trovava finalmente una sua scena, un diritto di parola. Per questo le inchieste canoniche sono state analizzate anche in funzione di usi storiografici differenti rispetto a quelli più squisitamente agiografici. Si vedano a questo proposito le riflessioni di Arnold Esch, che ha offerto saggi importanti sull'uso "non agiografico" dei processi di canonizzazione (A. Esch, Tre sante e il loro ambiente sociale a Roma: s. Francesca Romana, s. Brigida di Svezia e s. Caterina da Siena, in Atti del simposio internazionale cateriniano-bernardiniano. Siena, 17-20 aprile 1980, a cura di D. Maffei e P. Nardi, Siena, Accademia senese degli intronati, 1982, pp. 89-120). Si è così valorizzata la loro ricca documentazione nello studio della topografia e della geografia culturale, delle forme di organizzazione sociale e della vita quotidiana, della civiltà materiale e del costume, e non ultimo, anche della storia della medicina.

From manuscripts to various types of printing, the production of written knowledge has undergone drastic changes since the nineteenth century. What impact did this transitionary period have on hadith manuscripts, which enjoyed a complex textual tradition spanning centuries? Through a case study of the North Indian hadith scholar Aḥmad ʿAlī Sahāranpūrī (d. 1880) and his printing press, Maṭbaʿ-i Aḥmadī, this article contributes to the burgeoning scholarship on early-modern editorial practices. Focusing on the use of lithographic printing in nineteenth-century India, this study examines how Sahāranpūrī employed editorial techniques to print hadith literature that paralleled other prolific printing hubs like Cairo while also preserving the distinctive premodern characteristics of these texts. Moreover, this article will showcase the broader editorial trends in India at the time vis-à-vis hadith literature with a focus on what set Sahāranpūrī's work apart from that of his fellow Indian editors.

The statement, "the body of Christ is disabled without the presence of people with disability" is one that makes regular appearances in works of disability theologians and practitioners. The pithy aphorism is meant to serve as a prompt to remind church communities that they need to be places where people with disability can be active and contributing members. However, upon closer examination, it becomes apparent that the statement is problematic and, as a result, ends up perpetuating the notion that disability is undesirable and to be avoided. This article outlines two primary objections to the use of the phrase and offers in its place an alternative way of understanding the place of people with disability both in the body of Christ and in our church communities.