Doctrinal Texts Research Articles

RAGAM PEMBACAAN HADIS Memahami Hadis Melalui Tatapan Postradisionalisme

As one of the two influental doctrinal texts, Hadith have a central role in the legalization of understanding verses of the al-Qur’an by referring directly to the practice of the Prophet. In the midst of ideo-political constellation in the Islamic world, until now activities to understanding Hadith is much influenced by the way is relativized balance read the dialogue between text and reader; both in the case of the text that was sunk by the existence of the reader, or the reader is immersed in the text and the memory of his past. From some of the existing models, there are at least three reading modes can be considered superior; Salafi-Fundamentalism, Salafi-Orientalism and Reformist-Marxism. This paper will do a critique of reason on how to read these as well as build an applied "read" more objective, especially against the traditions of the Prophet; one mode readings drawn from postraditionalism’s Muhammad ‘Ābid al-Jābirī (1935-2010).

Os Impactos do Novo Código de Processo Civil na Admissibilidade dos Recursos

O novo Código de Processo Civil apresenta diversas modificações nos pressupostos e juízo de admissibilidade dos recursos, que influenciaram diretamente na tramitação dos processos presentes e futuros. Este trabalho busca antecipar algumas das dificuldades, teóricas e práticas, que os profissionais do direito encontraram na aplicação dos procedimentos estabelecidos no novo Código, trazendo ponderações que devem ser consideradas para compreensão das novas bases científicas buscadas pelo legislador. O baixo número de trabalhos ou de doutrina sobre o tema realça a necessidade de se estudar melhor o assunto, que está relacionado com a promessa constitucional de razoável duração do processo. No desenvolvimento do estudo, para se alcançar os objetivos propostos, foi utilizada a pesquisa teórica referente ao tema, consistindo na análise de conteúdo dos textos doutrinários e normas legais.

Recognizing the Founder, Seeing Amida Buddha: Kakunyo's Hōon kōshiki

(ProQuest: ... denotes non-US-ASCII text omitted.)While it is common to refer to Shinran ... (1173-1262) as the founder of Jodo Shinshu ... (True Pure Land School), one of the largest and most historically significant Buddhist sects in Japan, he died largely unknown but to a small group of disciples who were indistinct from a larger Pure Land movement inspired by his teacher, Honen ?? (1133- 1212). The development of a community centered around devotion to Shinran may be said to have begun with the construction of a memorial chapel and the donation of that memorial site to his followers by his youngest daughter Kakushin-ni ??? (1224-1283). It was, however, not until Kakunyo ?? (1270- 1351), Shinran's great-grandson, that a distinct religious community was envisioned with Shinran as its founder through the institution of regular memorial services at the site and the production of a number of ritual, biographical, and doctrinal texts for use in the memorial services. The first of these was an elegiac liturgy for Shinran entitled Hoon koshiki ???? (Koshiki on responding to benevolence) composed for use in the memorial services on the occasion of the thirty-third anniversary of Shinran's death. Shortly after, Kakunyo produced the first illustrated biography of Shinran to be viewed and sacralized in the memorial services, an illustrated hand scroll (emaki ??) that recorded the of the teacher Shinran, the teaching of the true import (shinshu ??), and the community that took shape after his death.1 During the course of his life, Kakunyo would go on to produce five more illustrated editions of the Shinran den'e ?? ??2 and a host of other hagiographic representations that would serve to differentiate Shinran and his teachings in his efforts to transform the memorial site into a center of a new and distinct community.While the Shinran den'e has received a lot of scholarly attention by both historians and sectarian scholars wanting to reconstruct the historical life of Shinran, the Hoon koshiki has received relatively less attention.3 Later doctrinal writings by Kakunyo such as the Kudensho ??? (Extracts from the oral transmission) or the Gaijasho ??? (Extracts correcting heresy), have also received attention for they are regarded as important sources for scholars wishing to write a history of the development of Shin doctrine (Dobbins 1989, 79-98). As historical studies of Shinran and his thought has dominated past scholarship on Shin Buddhism, it probably does not come as a surprise that a ritual text in a community that is largely perceived as having little concern for ritual due to Shinran's emphasis on faith alone, would be put to the side. Nevertheless, I would argue that ritual congregations of Pure Land practitioners, which can be traced back to Genshin ?? (942-1017) and the rise of Amida devotionalism in the Heian period (794-1185), have always played a crucial role in the life of Pure Land Buddhism and in the case of the new Pure Land communities that arose in the Kamakura period (1185-1333), would continue to play an integral role in their genesis and popularity.With the Hoon koshiki and the production of the illustrated biographies, Kakunyo transformed the memorial services for Shinran into an occasion to express gratitude toward Shinran as founder of a new religious community and the means through which the community was able to witness the life of Shinran and his teaching. By the time of Rennyo ?? (1415-1499), the memorial services for Shinran would become week-long, large-scale assemblies for the whole community known as the Hoon ko ???,4 in which the Hoon koshiki was recited and the large scale hanging scroll versions of the illustrated biographies were displayed and performed. These memorial services continue to be held today, with observances of the Hoon ko at the central temples of the community as well as local temples throughout Japan.5 Although not much is known about the earliest memorial services to Shinran, a closer examination of Hoon koshiki, read alongside the illustrated biographies of Shinran, will show how Kakunyo sought to refocus the newly emerging community around devotion to Shinran and redefine Shin Buddhist practice as gratitude. …

The Sanskrit Udānavarga and the Tocharian B Udānastotra: a window on the relationship between religious and popular language on the northern Silk Road

AbstractThe majority of the Sanskrit Buddhist manuscripts from the northern part of the Tarim Basin in present-day Xinjiang (China) were found in an area where the local languages Tocharian A and B were spoken. In this article, the interplay of Sanskrit, the religious language, and Tocharian, the popular language, is investigated based on the example of the relationship between the Sanskrit Udānavarga and the Tocharian B Udānastotra. To this end, a reconstruction of the text of the introduction to the Udānastotra is attempted, which forms the transition from the Udānavarga to the Udānastotra proper. It is argued that this Tocharian B text was found in otherwise Sanskrit manuscripts, which suggests that speakers of Tocharian preferred certain doctrinal texts in Sanskrit.

Paveldo konfliktai: nekilnojamojo kultūros paveldo verčių identifikavimas Kauno naujamiestyje

The article focuses on the process of defining the value of the immovable heritage of Kaunas downtown ( Naujamiestis ) area. This urban landscape is protected by the national law of Lithuania. However, the official value of the site also includes 45 buildings marked with European heritage label (EHL). Besides, there are aspirations to inscript modern architecture of Kaunas on the UNESCO World heritage list. The main objective of the article is to discuss how these official layers of values correspond with expectations of the heritage community. Academic and doctrinal texts on cultural heritage widely acknowledged the importance of the community in the process of value definition. This aspect is especially important when speaking about the heritage of the 20th century. Majority of these buildings that were announced as a cultural heritage directly affect daily activities of the heritage community. After comparing some instruments official institutions and heritage community use for the value definition, it can be declared that in such complex territories as Kaunas downtown, all actions on the value definition have to be based on research. One of the tasks of such research should be a comprehensive map of values combining expectations of official institutions and the heritage community. The article was prepared within the framework of project “Heritage as a conflict: the shift between modernist and after-modernist concepts of heritage in Lithuania” financed by the program of the Researcher teams’ projects of Research Council of Lithuania (Agreement no. MIP-028/2015).

Thinking like a lawyer: experiencias didácticas en el aula para fortalecer la formación de un abogado

The formation of a lawyer has been traditionally based on the management of a wealth of information from doctrinal texts, with little or no connection with the real situations that a lawyer will have to deal with in his or her professional life, such as discussing problems face to face with clients or working in the court. Directly related to this type of training we find that the way in which law has been taught has a marked emphasis on lecture‟s contents rather than using that content in real situations associated with what actually a lawyer does at work.Considering the above, the purpose of this article is to analyze the importance of teaching law in a dynamic and proactive way. It also presents classroom learning experiences that contribute to enhance lawyer‟s formation, from the perspective of a focused learning methodology. Thus, we describe and analyze evidence of the use of Problem Based Learning (PBL), Question Method and Case Method, applied to real situations that arise in practice as a lawyer.

Los sufijos –dad, –tad, –icia, –eza, –ez, –tud y –dumbre en voces neológicas del castellano oriental del siglo XV

En el presente estudio, pretendemos arrojar luz sobre la interrelación e interdependencia entre la variación morfológica y la tipología textual a través del análisis de voces terminadas en uno de los siguientes alomorfos, -tad y -dad, -icia, -eza y -ez y -tud y -dumbre, en cuatro diferentes tipos textuales del castellano del siglo XV. Con tal fin, hemos partido de las unidades neológicas que recoge el Diccionario del castellano del siglo XV de la Corona de Aragón, de las cuales hemos extraído aquellos términos acabados en uno de los alomorfos en cuestión. Hemos analizado, en un siguiente paso, dichos neologismos desde los puntos de vista semántico y morfológico, poniendo de relieve, sobre todo, los casos de competencia morfológica entre estos y otros morfemas. En todo momento, hemos tomado en consideración los tipos textuales en que se documentan las voces: textos jurídicos y administrativos; textos científicos, técnicos y doctrinales; textos históricos; y textos novelescos y poéticos. Destacan, en el análisis, la mayor productividad y estabilidad de lexemas acabadas en -dad, la presencia exclusiva de un gran número de términos en textos científicos, técnicos y doctrinales y las competencias morfológicas entre los derivativos patrimoniales analizados.

A Máxima da Proporcionalidade no Novo Código de Processo Civil: Solução para Colisão de Princípios ou Regras

Este trabalho possui o objetivo de antecipar algumas das dificuldades, teóricas e práticas, sobre a utilização da máxima da proporcionalidade na forma em que foi positivada no novo Código de Processo Civil, buscando delinear sua utilização não somente para as situações de colisão de princípios, mas sua eventual compatibilidade para solução de conflito de regras. O objetivo proposto exige uma busca pelos fundamentos que foram adotados pelo legislador na positivação do critério de interpretação máxima da proporcionalidade cujo o texto legal indica a sua utilização para colisão entre normas, o que pode alcançar princípios e regras. O artigo também identificará os benefícios da incorporação de normas fundamentais no novo Código de Processo Civil. No desenvolvimento do estudo, para se alcançar os objetivos propostos, foi utilizada a pesquisa teórica referente ao tema, consistindo na análise de conteúdo dos textos doutrinários e normas legais.

Pela organização da escola e do ensino:o self-government de António Sérgio

Compreender a educação passa, inevitavelmente, por pensarmos todos aqueles que contribuíram para a renovação das práticas pedagógicas. Conhecer cada um dos protagonistas é compreender toda a educação a partir dos obstáculos que cada um teve que ultrapassar. Com este artigo pretendemos compreender o contributo da obra de António Sérgio para a renovação da educação na primeira metade do século 20 em Portugal. Como fontes utilizámos conferências, cartas, textos doutrinários e ensaios. Os descritores que utilizámos na análise foram crítica à pedagogia tradicional, pedagogia qualitativa, self-government e a escola-município, ensino infantil e primário. Em conclusão, o autor foi um forte opositor ao ensino tradicional e impulsionador de uma educaçao baseada noself-government.

Sharing in spirit: Kopimism and the digital Eucharist

Kopimism, a new religion officially recognized by Sweden in 2012, is based on the principles that copying, disseminating and reconfiguring information are not only ethically right, but also are in themselves ‘sacred’ acts of devotion. Kopimist philosophy also holds that ‘the internet is holy’ and that ‘code is law’ (a phrase copied from legal scholar Lawrence Lessig). Kopimism has already raised some interesting questions and debates in both legal and religious circles. Some grumble that the Kopimists are a bunch of ‘pirates’ using religious protection to shield them from copyright liability. Others suggest that the religion is little more than a sophomoric rhetorical exercise, the predictable product of a precocious young philosopher. In this article, I suggest that, if we take Kopimist doctrine at its word, we can better understand it as the crystallization of an emerging value system centred around the proliferation of digital, networked information. Like copyright, and monastic Christianity before it, Kopimism stakes out a socioepistemological vantage point, contrasting the regulatory demands of the twentieth-century copyright regime with today's globalized digital culture. Based on interviews with Kopimist officials and worshippers, as well as a critical reading of the religion's ‘constitution’ and other doctrinal texts, I delineate many of the ethical boundaries surrounding this new belief system, and examine it in contrast to some previous religious and legal systems, evaluating its points of continuity and rupture to illuminate the unique challenges to ethics and morality in an era of information abundance and continuing material and educational inequity.

Madness and Possession in P?li Texts

In the context of contemporary interest in the use of Buddhist meditation practices in modern psychology, psychiatry and psychotherapy, this article offers a preliminary survey of a subject hitherto almost completely unstudied: madness in Premodern P?li texts. (Possession, especially but not only by M?ra, who is both a deity and a phenomenological reality, is regarded by the P?li tradition as a kind of madness.) Using story-literature as well as doctrinal and jurisprudential texts, the article aims to collect together material on three ways in which the ideas and behaviours of madness are used: (i) the literal-pathological, (ii) in comparisons (‘as if’ mad), and (iii) in the metaphorical-evaluative sense where it is alleged that everyone who is not enlightened (or at least on the Path to it) is ‘mad’. It is centered around an eightfold classification of madness given in the commentary to a J?taka story, the Birth Story about Dar?mukha (Ja III #378, III 238–246).

The Economic Ethics of Contemporary Russian Orthodox Christianity: A Weberian Perspective

This article presents a discussion of the economic ethics of contemporary Russian Orthodoxy, manifested in the practices of economic actors, and Orthodox economic ideology, drawing on the approach formulated by Max Weber in The Pro-testant Ethic. Orthodox ideology and economic ethics are analyzed using popular Orthodox literature (1990-2004), doctrinal texts on social and economic issues, as well as materials gathered in ethnographic expeditions between 1999-2004 to eight monasteries in various regions of the Russian Federation. Key aspects of the economic ideology include love for one’s neighbor and work as a means for self-sufficiency; the result of work is considered to be the gift of God. Key ca-tegories of economic ethics are obedience and humility. This article concludes in the framework of Weber’s approach, that such ethics of obedience and humility determine the attitude towards economic activities, which the Russian Orthodox Church generates among its followers.

Sharing in Spirit: Kopimism and the Digital Eucharist

Kopimism, a new religion officially recognized by Sweden in 2012, is based on the principles that copying, disseminating and reconfiguring information are not only ethically right, but are in themselves “sacred” acts of devotion. Kopimist philosophy also holds that “the internet is holy” and that “code is law” (a phrase copied from legal scholar Lawrence Lessig). Kopimism has already raised some interesting questions and debates in both legal and religious circles. Some grumble that the Kopimists are a bunch of “pirates” using religious protection to shield them from copyright liability. Others suggest that the religion is little more than a sophomoric rhetorical exercise, the predictable product of a precocious young philosopher. In this article, I suggest that, if we take Kopimist doctrine at its word, we can better understand it as the crystallization of an emerging value system centered around the proliferation of digital, networked information. Like copyright, and monastic Christianity before it, Kopimism stakes out a socioepistemological vantage point, contrasting the regulatory demands of the 20th Century’s copyright regime with today’s globalized digital culture.Based on interviews with Kopimist officials and worshippers, as well as a critical reading of the religion’s “constitution” and other doctrinal texts, I delineate the ethical boundaries surrounding this new belief system, and examine it in contrast to previous religious and legal systems, evaluating its points of continuity and rupture to illuminate the unique challenges to ethics and morality in an era of information abundance and continuing material and educational inequity.

For mothers and sisters: care of the reproductive female body in the medico-ritual world of early and medieval Japan.

While married female members of the Japanese aristocracy followed the ideal of bearing children, female Buddhist novices and ordained women, often belonging to the aristocracy themselves, had to abstain from sexual activity and reproduction in accordance with the ordination rules. Infertility was considered with disdain by the first group, whereas not bearing children was the utmost expression of leading a virtuous life for the second group. However, both groups were concerned with keeping their physical bodies healthy: some to become mothers, the others to live as nuns or religious sisters. Focusing on the early medieval period, this paper examines various sources to illuminate the ways in which women were cared for and the kind of views and ideas that informed this care. Instead of looking at the ancient methods of treatment through a modern "scientific" lens and sorting them into "proto-scientific" and "superstitious" categories, medico-ritual and religious views on the female body are explored as facets of the worldview prevalent in the period under consideration. Special attention is paid to relevant chapters of the first medical work produced in Japan, the Ishinpō, compiled by a court physician, Tanba no Yasuyori, in the late 10th century CE. The investigation of other sources, such as Buddhist legends and doctrinal texts, suggests that women were recommended to seek to overcome their femaleness altogether by transforming their female bodies into male bodies in order to reach ultimate "healing" in terms of salvation. In lay circles, however, the Buddhist divinities and other powerful deities were worshipped to ensure this-worldly "healing" in terms of successful procreation and continuation of the family line.

Considering al-Qa'ida's Innovation Doctrine: From Strategic Texts to “Innovation in Practice”

Understanding how terrorist groups innovate and adapt is key for anticipating future shifts in terrorist threats. Past innovation studies have identified factors that shape group behavior, as well as the importance of combining study of organizations' innovation doctrines with data on how these doctrines are put into practice. Here we describe such an analysis for two texts that have shaped al-Qa'ida and its associated movements' strategies: contrasting Naji's Management of Savagery with al-Suri's Call to Global Islamic Resistance—including elements of the latter relevant to innovation specifically translated for this work. Though open source data on the groups' innovation practices are necessarily more sparse, we contrast the doctrinal texts with selected examples, which suggest caution in assuming that group doctrine is necessarily put into practice “as written.” [Supplemental materials are available for this article. Please visit the publisher's online edition of Terrorism and Political Violence for the following free, supplemental resource: Translation of portions of Abu Mus'ab al-Suri's The Call for Global Islamic Resistance, relating to innovation and learning.]

Intertextual unity in the Franciscan Friar Juan Baptista de Lagunas’s opus of 1574

Summary The grammar, dictionary, and religious texts by Friar Juan Baptista de Lagunas (c.1530–1604) are three works that the author conceived as complementary and published within one cover (1574). Nevertheless, the content of each book is rather different in the theme developed and the influences that oriented its realization. The works of the French Franciscan monk Maturino Gilberti (c.1498–1585) had a great impact on all three texts; the Arte in particular. Lagunas’ dictionary, however, follows Ambrogio Calepino (c.1435–1511), while his doctrinal texts are guided by Catholic religious teachings. Furthermore, each of the three texts has its own pagination. Despite these details, the unity of the three texts as one single volume can be shown by the textual coherence achieved through the cross-references between them and by the printing decisions taken at the moment of production, both factors that strengthen the argument supporting the intertextual unity of Lagunas’ oeuvre.

Exploring the Complex Interactions between Biology and Culture in Human DevelopmentThe Evolution of Childhood: Relationships, Emotion, Mind. By Melvin Konner. Cambridge, MA: Harvard University Press, 2010.

and Sri Lanka, Buddhist Approaches to Human Rights attempts the very difficult task of providing a defense of basic human rights from a Buddhist point of view. The editors, Carmen Meinert and Hans-Bernd Zollner, thankfully address some major issues in their introduction to the volume. For example, they carefully consider the normative basis for defining human rights and consider what human rights might look like from a Buddhist point of view. They avoid a related trap of essentializing Buddhism, through openly questioning who and what ought to serve as representative of Buddhism: philosophical and doctrinal texts or monastic leaders? (This reader would have liked to have seen more attention paid to the voices of laypeople.) They also identify the very complicated relationship between Buddhist doctrine and secular law in relation to human rights and the obvious fact that the traditionally Buddhist countries of Asia do not share the same modern history or secular legal tradition. Some of these challenges are epistemological and present in any attempt to produce Buddhist Approaches to anything. As a whole, the volume does an excellent job of exposing the problems inherent in any endeavor of this nature, but it does not go quite as far in proposing solutions. Future research should continue the best of what is found here—careful ethnographic fieldwork that reconstructs our preconceived notions of Buddhism, through nuanced portraits of how particular Buddhist persons, texts, or practices interact with human rights in a historically contextualized manner.

PROTECTION OF HUMAN RIGHTS TO THE CITY AND PRESERVATION OF HISTORIC URBAN LANDSCAPES: WAYS TO COHERENCE

Presuming that principles of international law reflect common values and moral attitudes of the humankind, the author analyses a mutual dissociation of three fields of international law – human rights to the city, rights to cultural heritage, and preservation of historic urban landscapes (HULs) – and looks for legal models of their cohesion. Based on analysis of legal and doctrinal texts of the UN, the UNESCO, the UNECE, the Council of Europe and the ICOMOS, the author states that since historic HULs usually are both heritage sites and habitats, people related multichotomous values and interests to them. Human rights to the city are equality, non-discrimination, social cohesion, security, protection for vulnerable persons and groups, right to public mobility, housing, education, healthy environment, etc. Legislation on culture and heritage is focusing on cultural identity, diversity, and continuity; it is paying less attention to human, civil, and communal rights, therefore may even pose a threat to them. The conventions cause this mutual dissociation less than confrontations while implementing. Next, issues of HULs usually are trans-sectorial, soluble on macro-levels, and located outside protected areas. However, on these macro-levels of development heritage tends to be treated as “marginal”, “out of system”, and might be perceived as excess activities, causing restrictions for other vital interests of communities and individuals. Social activities for cultural sustainability create tensions between communities and developers. Globalization pressures strengthen this tendency. Under such situation, heritage preservation may even threaten other human rights. On the other hand, HULs – due to their eco-cultural qualities – can sustain human well-being, dignity, and the right to life. These urban areas tend being sociopetal, coherent, and sustaining face-to-face interactions in a familiar and secure environment. Due to an important added value, created by them, integrated legislation has a huge cross-sectional potential for preservation and continuity of HULs’ in the context of human rights to the city. The new legal instruments that entered into force in 2011 – The UNESCO Recommendation on Historic Urban Landscapes and The Council of Europe Faro Convention – might be used as prototypes for cohesion of these and similar human rights. Santrauka Vadovaudamasi prielaida, kad tarptautinės teisės principai išreiškia bendrąsias žmogaus vertybes ir žmonijos etines nuostatas, autorė nagrinėja trijų naujų šios teisės šakų – žmogaus teisių į miestą, į kultūros paveldą ir istorinių miestovaizdžių(IM) išsaugojimo – tarpusavio atskirties priežastis ir ieško galimų kelių sanglaudos link. Remiantis JTO, UNESCO, JTEEK, Europos Tarybos, ICOMOS teisinių bei doktrininių tekstų analize teigiama, kad istoriniai miestai yra paveldas ir žmogaus būstas, todėl su jais siejasi alternatyvios vertės, interesai. Žmogaus teisės į miestą yra lygybė, nediskriminavimas, socialinė sanglauda, saugumas, pažeidžiamųjų globa, teisė į judumą, būstą, švietimą, sveiką aplinką. Kultūros ir paveldo teisėje svarbu tapatumas, įvairovė, tęstinumas, tačiau mažiau rūpi bendresnės žmogaus ir bendruomenių teisės. Atskirtį skatina ne tiek pačios konvencijos, kiek jų įgyvendinimas konfliktiškai supriešinant. Be to, IM problemos yra tarpsektorinės, makrolygmens, o išsaugojimo sprendimai glūdi anapus saugomų teritorijų. Tačiau šiuo vystymo lygmeniu paveldas dažnai laikomas „šalutiniu“, „nesisteminiu“ dalyku, o jo apsauga – pertekline veikla, varžančia gyvybiškus bendruomenių ir individų interesus. Visuomenės pastangos palaikyti tvarų kultūrinį vystymąsi susilaukia plėtros verslo pasipriešinimo. Tendenciją stiprina su globalizavimu susiję spaudimai. Dėl viso to paveldo apsauga gali netgi grėsti kitoms žmogaus teisėms. Kita vertus, IM dėl savo ekokultūrinių savybių gali palaikyti gerovę ir užtikrinti žmogaus orumą ir teisę gyventi – yra socialiai palankūs, skatina sanglaudą, saugumą, bendruomeniškumą ir bendravimą. Taip istoriniai miestai gali sukurti reikšmingą pridėtinę vertę. Todėl vienas bendras teisynas turi didžiulį tarpsektorinį potencialą IM integralumui išsaugoti, tęstinumui užtikrinti žmogaus teisių į miestą kontekste. 2011 m. įsiteisėjusios priemonės visų šių žmogaus teisių sanglaudai yra UNESCO rekomendacija dėl IM ir ET Faro konvencija.

Los textos de evangelización: recursos lingüísticos

Mercedes Montes de Oca Vega invites us to consider as linguistic resources the doctrinal texts composed during the Colonia by the priests in charge of converting the indigenous population to Christianity. She considers that these works deal with the conceptual problem of expressing a message that would be both clear enough to the receiver as well as accepted by the Church. In order to show how this was done, she analyzes the different mechanisms of linguistic expression of two key concepts included in Nahuatl doctrinal texts: God and Devil. She also directs her attention to three other linguistic resources used for the creation of new Catholic vocabulary in Nahuatl: borrowing of Spanish words, use of instrumental particles, and semantic extension of some basic word forms in order to introduce new applications and senses for them. Montes de Oca considers these strategies to be the result of the encounter of two different religious experiences and an attempt to give coherence to Catholic concepts within the indigenous way of thinking.

Angelic Pneumatology in the Egyptian Desert: The Role of the Angels and the Holy Spirit in Evagrian Asceticism

This article explains why Evagrius seemingly neglects the Holy Spirit in his ascetical writings, even though we know from doctrinal texts that he held a robust pneumatology. This paucity of Spirit references confused twentieth-century scholars, who dismissed Evagrius as having unorthodox positions regarding the Trinity. An analysis of Evagrius's references to the angels and the Spirit, however, shows that Evagrius's silence regarding the Spirit is due to his increased attention to the roles that the angels play in the beginning stages of the ascetic life. As mediators, the angels assist the monks who are in the beginning stages of the ascetic life while the Spirit interacts with those who are in more advanced stages.