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This volume brings together thirteen case studies devoted to the establishment, growth, and demise of holy places in Muslim societies, thereby providing a global look on Muslim engagement with the emplacement of the holy. Combining research by historians, art historians, archaeologists, and historians of religion, the volume bridges different approaches to the study of the concept of “holiness” in Muslim societies. It addresses a wide range of geographical regions, from Indonesia and India to Morocco and Senegal, highlighting the strategies implemented in the making and unmaking of holy places in Muslim lands.
Contributors: David N. Edwards, Claus-Peter Haase, Beatrice Hendrich, Sara Kuehn, Zacharie Mochtari de Pierrepont, Sara Mondini, Harry Munt, Luca Patrizi, George Quinn, Eric Ross, Ruggero Vimercati Sanseverino, Ethel Sara Wolper.
Contributors: David N. Edwards, Claus-Peter Haase, Beatrice Hendrich, Sara Kuehn, Zacharie Mochtari de Pierrepont, Sara Mondini, Harry Munt, Luca Patrizi, George Quinn, Eric Ross, Ruggero Vimercati Sanseverino, Ethel Sara Wolper.
This volume brings together thirteen case studies devoted to the establishment, growth, and demise of holy places in Muslim societies, thereby providing a global look on Muslim engagement with the emplacement of the holy. Combining research by historians, art historians, archaeologists, and historians of religion, the volume bridges different approaches to the study of the concept of “holiness” in Muslim societies. It addresses a wide range of geographical regions, from Indonesia and India to Morocco and Senegal, highlighting the strategies implemented in the making and unmaking of holy places in Muslim lands.
Contributors: David N. Edwards, Claus-Peter Haase, Beatrice Hendrich, Sara Kuehn, Zacharie Mochtari de Pierrepont, Sara Mondini, Harry Munt, Luca Patrizi, George Quinn, Eric Ross, Ruggero Vimercati Sanseverino, Ethel Sara Wolper.
Contributors: David N. Edwards, Claus-Peter Haase, Beatrice Hendrich, Sara Kuehn, Zacharie Mochtari de Pierrepont, Sara Mondini, Harry Munt, Luca Patrizi, George Quinn, Eric Ross, Ruggero Vimercati Sanseverino, Ethel Sara Wolper.
Jesuits usually joined the Society in their mid-teens, spent a decade receiving further education, and their first assignment was likely to be teaching and ministry in Europe. For many of them, however, the East Indies appealed more to their desire for novelty, danger, and martyrdom. This book considers thousands of Indipetae for the first time as a coherent and self-concluded work written by a scholar with a long-time experience with them. It demonstrates the importance of apparently secondary and less-used sources (like the generals’ replies) in order to provide a more exhaustive picture of the Society of Jesus and its members’ dreams and aspirations.
Series:
Jesuit Studies, Volume: 40
Jesuits usually joined the Society in their mid-teens, spent a decade receiving further education, and their first assignment was likely to be teaching and ministry in Europe. For many of them, however, the East Indies appealed more to their desire for novelty, danger, and martyrdom. This book considers thousands of Indipetae for the first time as a coherent and self-concluded work written by a scholar with a long-time experience with them. It demonstrates the importance of apparently secondary and less-used sources (like the generals’ replies) in order to provide a more exhaustive picture of the Society of Jesus and its members’ dreams and aspirations.
Zen and the Tantric Teachings in Premodern Japan
When a Zen teacher tells you to point at your mind, which part of your body do you point at?
According to the Japanese master Chikotsu Daie (1229–1312), you should point at the fistful of meat that is your heart. Esoteric Zen demonstrates that far from an outlier, Daie's understanding reflects the medieval Buddhist mainstream, in which tantric teachings and Zen were closely entwined movements that often developed within the same circles of thinkers and texts. ,br/> Drawing on newly discovered manuscript materials, it shows how medieval practitioners constructed a unique form of Zen by drawing on tantric doctrinal discourses.
According to the Japanese master Chikotsu Daie (1229–1312), you should point at the fistful of meat that is your heart. Esoteric Zen demonstrates that far from an outlier, Daie's understanding reflects the medieval Buddhist mainstream, in which tantric teachings and Zen were closely entwined movements that often developed within the same circles of thinkers and texts. ,br/> Drawing on newly discovered manuscript materials, it shows how medieval practitioners constructed a unique form of Zen by drawing on tantric doctrinal discourses.
Zen and the Tantric Teachings in Premodern Japan
When a Zen teacher tells you to point at your mind, which part of your body do you point at?
According to the Japanese master Chikotsu Daie (1229–1312), you should point at the fistful of meat that is your heart. Esoteric Zen demonstrates that far from an outlier, Daie's understanding reflects the medieval Buddhist mainstream, in which tantric teachings and Zen were closely entwined movements that often developed within the same circles of thinkers and texts. ,br/> Drawing on newly discovered manuscript materials, it shows how medieval practitioners constructed a unique form of Zen by drawing on tantric doctrinal discourses.
According to the Japanese master Chikotsu Daie (1229–1312), you should point at the fistful of meat that is your heart. Esoteric Zen demonstrates that far from an outlier, Daie's understanding reflects the medieval Buddhist mainstream, in which tantric teachings and Zen were closely entwined movements that often developed within the same circles of thinkers and texts. ,br/> Drawing on newly discovered manuscript materials, it shows how medieval practitioners constructed a unique form of Zen by drawing on tantric doctrinal discourses.
When Francis of Assisi started to use his family’s resources for religious purposes, his father took him to court. It was there that Francis dispossessed himself of everything and began a new life that soon inspired others to follow.
Within a century, members of this Order of Friars Minor were among the first to dedicate complete treatises to discussions of buying, selling, and the whole of human exchange that is known as economics. The natural question to ask—and the one proposed here—is whether there might be a connection between the two, between Franciscan poverty and Franciscan economic thought?
Within a century, members of this Order of Friars Minor were among the first to dedicate complete treatises to discussions of buying, selling, and the whole of human exchange that is known as economics. The natural question to ask—and the one proposed here—is whether there might be a connection between the two, between Franciscan poverty and Franciscan economic thought?
When Francis of Assisi started to use his family’s resources for religious purposes, his father took him to court. It was there that Francis dispossessed himself of everything and began a new life that soon inspired others to follow.
Within a century, members of this Order of Friars Minor were among the first to dedicate complete treatises to discussions of buying, selling, and the whole of human exchange that is known as economics. The natural question to ask—and the one proposed here—is whether there might be a connection between the two, between Franciscan poverty and Franciscan economic thought?
Within a century, members of this Order of Friars Minor were among the first to dedicate complete treatises to discussions of buying, selling, and the whole of human exchange that is known as economics. The natural question to ask—and the one proposed here—is whether there might be a connection between the two, between Franciscan poverty and Franciscan economic thought?
Religious pluralism is an important aspiration of contemporary societies, meaning that religious diversity is permitted and everyone has the freedom of religion or belief, or not to believe. The peaceful coexistence of people of a myriad of faiths is indispensable for securing peace in the modern era of political upheaval and economic dissonance.
This book brings together a variety of religious and non-religious perspectives on religious pluralism. It explores the key philosophical and legal issues associated with religious freedom and social harmony. Freedom of Religion and Religious Pluralism intends to serve as a valuable resource for scholars specialising in religion, citizenship, and migration studies. It will also act as a reference for courses on law, religion, and human rights.
This book brings together a variety of religious and non-religious perspectives on religious pluralism. It explores the key philosophical and legal issues associated with religious freedom and social harmony. Freedom of Religion and Religious Pluralism intends to serve as a valuable resource for scholars specialising in religion, citizenship, and migration studies. It will also act as a reference for courses on law, religion, and human rights.
Religious pluralism is an important aspiration of contemporary societies, meaning that religious diversity is permitted and everyone has the freedom of religion or belief, or not to believe. The peaceful coexistence of people of a myriad of faiths is indispensable for securing peace in the modern era of political upheaval and economic dissonance.
This book brings together a variety of religious and non-religious perspectives on religious pluralism. It explores the key philosophical and legal issues associated with religious freedom and social harmony. Freedom of Religion and Religious Pluralism intends to serve as a valuable resource for scholars specialising in religion, citizenship, and migration studies. It will also act as a reference for courses on law, religion, and human rights.
This book brings together a variety of religious and non-religious perspectives on religious pluralism. It explores the key philosophical and legal issues associated with religious freedom and social harmony. Freedom of Religion and Religious Pluralism intends to serve as a valuable resource for scholars specialising in religion, citizenship, and migration studies. It will also act as a reference for courses on law, religion, and human rights.
Is the Sublime Sustainable? introduces the key points of debate around the sublime while opening new avenues for future inquiry, especially through its comparative aesthetics approach. In it, you will discover how thinking on the sublime emerged historically and then engage with the recent critical scholarship on the topic, including from the fields of theology, philosophy, and literature. The critiques of the sublime are then expanded in dialogue with perspectives from Japanese aesthetics and art, shaping the argument that what is needed today is a sublime that enriches human lives by cultivating profound, participative relationships.
Is the Sublime Sustainable? introduces the key points of debate around the sublime while opening new avenues for future inquiry, especially through its comparative aesthetics approach. In it, you will discover how thinking on the sublime emerged historically and then engage with the recent critical scholarship on the topic, including from the fields of theology, philosophy, and literature. The critiques of the sublime are then expanded in dialogue with perspectives from Japanese aesthetics and art, shaping the argument that what is needed today is a sublime that enriches human lives by cultivating profound, participative relationships.
With the Life and Times of Its Author, George Con
In Mary Queen of Scots: The First Biography, Ronald Santangeli has recovered a long-forgotten document of great historiographical, literary and cultural importance. Written in 1624 in Neo-Latin by George Con, a young expatriate Scot in Rome, it is worthy of study, both for its content and its literary dimension. The fully recensed Latin text, is presented with a meticulous translation into English and a fully-annotated commentary. The image Con creates of the Scottish Queen has prevailed in European cultural representations from poetry and drama to novels, paintings and opera, while Con's own meteoric career highlights the impact on 17th century Catholic Europe by members of the Scottish diaspora. A significant addition to Marian and Scottish Neo-Latin studies.
With the Life and Times of Its Author, George Con
In Mary Queen of Scots: The First Biography, Ronald Santangeli has recovered a long-forgotten document of great historiographical, literary and cultural importance. Written in 1624 in Neo-Latin by George Con, a young expatriate Scot in Rome, it is worthy of study, both for its content and its literary dimension. The fully recensed Latin text, is presented with a meticulous translation into English and a fully-annotated commentary. The image Con creates of the Scottish Queen has prevailed in European cultural representations from poetry and drama to novels, paintings and opera, while Con's own meteoric career highlights the impact on 17th century Catholic Europe by members of the Scottish diaspora. A significant addition to Marian and Scottish Neo-Latin studies.
Series:
Jesuit Studies, Volume: 39
The catechisms of Peter Canisius reveal the contours of the struggle within the Catholic Church to reframe Christian identity in response to the Protestant Reformation. Canisius published his first catechism in 1555, and immediately achieved phenomenal publishing success. Yet his catechisms received neither endorsement nor approbation from Rome. Canisius’s catechesis proposed a confident vision of Christian identity grounded in the practice of Catholic piety.
The Roman Curia increasingly conceived of catechesis as a defensive bulwark against Protestant assault. Although Canisius’s catechisms often appear in scholarship as representatives of a combative, post-Reformation style of defending Catholic orthodoxy, the combat in which they actually engaged was internal to the Catholic Church, over how to reframe post-Reformation Catholic identity.
The Roman Curia increasingly conceived of catechesis as a defensive bulwark against Protestant assault. Although Canisius’s catechisms often appear in scholarship as representatives of a combative, post-Reformation style of defending Catholic orthodoxy, the combat in which they actually engaged was internal to the Catholic Church, over how to reframe post-Reformation Catholic identity.
Series:
Jesuit Studies, Volume: 39
The catechisms of Peter Canisius reveal the contours of the struggle within the Catholic Church to reframe Christian identity in response to the Protestant Reformation. Canisius published his first catechism in 1555, and immediately achieved phenomenal publishing success. Yet his catechisms received neither endorsement nor approbation from Rome. Canisius’s catechesis proposed a confident vision of Christian identity grounded in the practice of Catholic piety.
The Roman Curia increasingly conceived of catechesis as a defensive bulwark against Protestant assault. Although Canisius’s catechisms often appear in scholarship as representatives of a combative, post-Reformation style of defending Catholic orthodoxy, the combat in which they actually engaged was internal to the Catholic Church, over how to reframe post-Reformation Catholic identity.
The Roman Curia increasingly conceived of catechesis as a defensive bulwark against Protestant assault. Although Canisius’s catechisms often appear in scholarship as representatives of a combative, post-Reformation style of defending Catholic orthodoxy, the combat in which they actually engaged was internal to the Catholic Church, over how to reframe post-Reformation Catholic identity.
Confessionalization – Enlightenment – Pluralization
Christianity did not reach the modern age by straight paths, but by crooked ones: For two centuries after the Reformation, Catholics and Protestants fought over the truth of their religion. They waged merciless wars and concluded fragile peace treaties. They invested in education and culture. They professionalized clerics and civil servants and tried harder than ever to shape the everyday lives of ordinary people in the villages and towns. They persecuted witches and learned to control the fear of magic.
The Enlightenment, the French Revolution and the Napoleonic Wars created completely new conditions for making Christianity plausible for the modern age.
The book describes the enormous efforts under which Catholic and Protestant men and women faced the upheavals between the Reformation and the Revolution. Many of these efforts were similar. And yet ‘religious knowledge’ developed significantly apart.
The Enlightenment, the French Revolution and the Napoleonic Wars created completely new conditions for making Christianity plausible for the modern age.
The book describes the enormous efforts under which Catholic and Protestant men and women faced the upheavals between the Reformation and the Revolution. Many of these efforts were similar. And yet ‘religious knowledge’ developed significantly apart.
Confessionalization – Enlightenment – Pluralization
Christianity did not reach the modern age by straight paths, but by crooked ones: For two centuries after the Reformation, Catholics and Protestants fought over the truth of their religion. They waged merciless wars and concluded fragile peace treaties. They invested in education and culture. They professionalized clerics and civil servants and tried harder than ever to shape the everyday lives of ordinary people in the villages and towns. They persecuted witches and learned to control the fear of magic.
The Enlightenment, the French Revolution and the Napoleonic Wars created completely new conditions for making Christianity plausible for the modern age.
The book describes the enormous efforts under which Catholic and Protestant men and women faced the upheavals between the Reformation and the Revolution. Many of these efforts were similar. And yet ‘religious knowledge’ developed significantly apart.
The Enlightenment, the French Revolution and the Napoleonic Wars created completely new conditions for making Christianity plausible for the modern age.
The book describes the enormous efforts under which Catholic and Protestant men and women faced the upheavals between the Reformation and the Revolution. Many of these efforts were similar. And yet ‘religious knowledge’ developed significantly apart.
Changing Concepts of xin 信 from Traditional to Modern Chinese
What does the Chinese term xin 信 mean? How does it relate to the concept of faith in a Western sense? How far does it still denote “being trustworthy” in its ancient Confucian sense? When did major shifts occur in its long history of semantics that allowed later Christian missionaries to use the term regularly as a translation for the concept of believing in gods or God?
This volume offers a broad picture of the semantic history of this Chinese term, throwing light on its semantic multi-layeredness shaped by changing discursive contexts, interactions between various ideological milieus, and transcultural encounters.
This volume offers a broad picture of the semantic history of this Chinese term, throwing light on its semantic multi-layeredness shaped by changing discursive contexts, interactions between various ideological milieus, and transcultural encounters.
Changing Concepts of xin 信 from Traditional to Modern Chinese
What does the Chinese term xin 信 mean? How does it relate to the concept of faith in a Western sense? How far does it still denote “being trustworthy” in its ancient Confucian sense? When did major shifts occur in its long history of semantics that allowed later Christian missionaries to use the term regularly as a translation for the concept of believing in gods or God?
This volume offers a broad picture of the semantic history of this Chinese term, throwing light on its semantic multi-layeredness shaped by changing discursive contexts, interactions between various ideological milieus, and transcultural encounters.
This volume offers a broad picture of the semantic history of this Chinese term, throwing light on its semantic multi-layeredness shaped by changing discursive contexts, interactions between various ideological milieus, and transcultural encounters.