Ritual Purity Research Articles

John’s Immersions: Ritual Purification, but from What?

From what would John’s immersions purify? Considering texts from the Synoptics, Josephus, and 1QS on purification, sin, and forgiveness, various options are outlined and disentangled with the help of conceptual metaphor theory, especially conceptual blending, and the theory of ritual form. Although John’s immersion was a ritual innovation, broadening ritual purification to include the removal of offensive acts and a change of behaviour by a physical water ritual, a conceptual blending analysis speaks strongly against immersion as a substitute for sacrifice and questions any confusion in relation to the priestly purity system. The theory of ritual form suggests an infrequent and high-arousal Special Agent ritual. Features reminiscent of pre-Hasmonean practices (river and ‘wilderness’ rather than miqveh), gave John’s rite a sense of genuineness and divine agency, making it attractive and emotionally satisfying. The eschatological setting of general purification in view of a divine encounter further contributed to the ritual’s success.

A ritualistic reading of Mark 7:1–23

This article examines the ritual dynamics and identity negotiation in Mark 7:1–23, aiming to unpack the complex interaction between ritual practices and social identity in early Christian communities. Drawing on ritual theory from anthropology and sociology, this research analyses the significance of ritual purity and its implications for group identity formation and maintenance. Mark 7:1–23 presents a confrontation between Jesus and the Pharisees about the observance of the handwashing ritual before meals, highlighting opposing understandings of purity and religious tradition between Jesus and the Pharisees. Jesus’s critique of an external ritual of handwashing as an identity marker emphasises the purity of the heart as a valid identity marker for all children of God. Through a ritualistic reading of Mark 7:1–23, this article seeks to explore the role played by rituals in identity formation in antiquity. By engaging with ritual theory as a lens to unpack the Pharisees’ perspective and that of Jesus on what identifies a true child of God, this article aims to offer insights into the complexities of identity as understood by both Jesus’s early movement and the Pharisees.Contribution: This interdisciplinary study of Mark 7:1–23 utilises ritual theory to expose the interaction between ritual practices and identity negotiation within early Christian communities, revealing how Jesus’s critique of external rituals facilitated the formation of a distinctively Christian identity centred on inner transformation and ethical conduct.

Fasting in Hinduism, Buddhism and Islam: A Comparative Study

Voluntary abstinence from food has been a spiritual purification rite in many religions. Penitence, purification and sacrifice are the major aims. Fasting in Hinduism is the denial of the physical needs of the body for the sake of spiritual gains. Hindus observe a period of fasting during the month of ‘Shravan’ (July/August), a holy month with religious festivals such as ‘Janmastami’ (Lord Krishna’s birthday) and ‘Rakhibandhan’ (when sisters tie a ‘rakhi’ on their brothers). Many Hindus also fast all year round on certain days of week for example, on Monday for Lord Shiva and his wife Goddess Durga. According to Hindu scriptures, fasting helps to create an attunement with the Absolute by establishing a harmonious relationship between the body and the soul. The Buddhist tradition prefers to abstain from eating meat, since this involves the killing of living beings. According to the Buddhist monastic rules, the Vinaya, monks and nuns should have only two meals a day, in the early morning and before noon, and abstain from food for the rest of the day. On festive days, especially at full and new moon, laypeople also follow those rules. There is also some occasional fasting such as the fasting for Lokesvara, which is supposed to cause the birth of a son; fasting for Tara, which frees one from illness and dangers. The Tibetan Buddhist practice of Nyungne (abiding in the fast) has been gaining increased attention. It is two and a half-day practice, which involves the keeping of strict vows, silence and fasting. Fasting the lunar month of Ramadan is one of the five fundamentals of Islam. It has been an obligatory duty ordained by the Almighty Allah for all the adult observant Muslims except who are ill, traveling or pregnant. There are also some other voluntary fasting in Islam. Fasting, in Arabic called Sawm, is abstinence from eating, drinking or sexual activity from sunset to sundown during the month of Ramadan. In Islam, fasting is an important act of worship done for Allah, whereby a Muslim draws closer to his Lord. Because of fasting, the sincerity of faith and devotion to Allah should become all the more evident. The purpose of fasting is to develop God-consciousness (Taqwa), which can lead to the forth of goodness and virtue in life and hereafter. The learning of self-restrains from fasting is capable enough to lead a purer life in this world as well as to an eternal life of happiness in the next. After having a comprehensive study and finding out the similarities and dissimilarities among the fasting tradition of Hinduism, Buddhism and Islam, this paper is mainly aimed at proving the highness and glory of fasting system of Islam in gaining its material and spiritual objectives.

Harmony in Dispute: The Role of Anywaa's Traditional Institutions in Conflict Resolution

This paper explores the traditional institutions and conflict resolution mechanisms among the Anywaa community, shedding light on their intricate structures and practices. The Anywaa people, located in Ethiopia and South Sudan, have developed indigenous governance systems centered on institutions such as Nyieya (nobleship), Kwaaro (headmanship), and the spiritual leadership of Nyibur, along with family councils. These institutions play vital roles in maintaining social order and resolving conflicts within the community. The study elucidates the processes of conflict resolution, involving mediation by various officials and councils within the traditional governance system. Whether dealing with inter-village disputes, intra-village conflicts, or homicide cases, the Anywaa employ a combination of customary practices and indigenous knowledge to address conflicts effectively. The involvement of neutral parties underscores the community's commitment to fair and just resolution processes. Furthermore, the research highlights the significance of compensation and purification rituals in restoring harmony and reconciliation within the community. Through restitution and traditional ceremonies, the Anywaa aim to mend relationships and reintegrate offenders back into society, emphasizing the importance of forgiveness and community cohesion. Overall, the findings contribute to a deeper understanding of indigenous governance systems and their relevance in contemporary society. By documenting the intricate workings of traditional institutions and conflict resolution practices among the Anywaa people, the research underscores the importance of preserving and respecting indigenous knowledge for sustainable peace and social cohesion in diverse cultural contexts.

A Religio-Cultural Inquiry into the Spiritual Journey of a Fiasidi through Initiation Rites at the Trokosi Shrines in Klikor, Ghana

Initiation rites play a pivotal role in shaping cultural identity, reinforcing societal norms, and facilitating the transmission of cultural values from one generation to the next. Using a qualitative approach which was supported by interpretive philosophy, the study explored the initiation rites of a Fiasidi which involves a series of rituals, ceremonies, and teachings that are designed to prepare young girls or women for their ritual responsibilities in serving Torgbui Adzima shrines in Klikor, Ghana. A case study was used in the research. Observations, document analysis, semi-structured interviews, and audiovisual materials were used to gather data. The opinions and experiences of fifteen (15) participants, including high priests, priestesses, ritual functionaries, petitioners, and Fiasidiwo (initiates), were sampled using the purposive sampling approach. Thematic analysis was used to do an inductive study of the data. The study revealed that three main rituals feature in the initiation rites of a Fiasidi in Klikor. These are Godedegome (puberty rite), Gatete (Fiasidi’s homecoming), and Flaxoxo (purification rite). The study concluded that the Troxovi shrines are effective in ensuring social order and discipline and promoting African indigenous knowledge and spirituality among the Anlo-Ewe communities. It recommended that other ritual performances such as performing libation, wailing wall prayers, and traditional dance forms be explored by other researchers. The study has contributed to providing insights into cultural diversity, and spiritual identity and illuminating the significance of ritual practices in various fields including social anthropology, African aesthetics, and African traditional religion. Keywords: Initiation Rites, Fiasidi Tradition, Troxovi Shrines, Klikor, Deities

Pengaruh Latar Belakang Ekonomi Orang Tua Terhadap Proses Belajar Dalam Perkembangan Sosial Emosional Siswa Di Paud Al-Fatih Lubuklinggau

This research explains the role of parents in raising children in terms of the importance of thaharah values. The role of parents is very important in shaping children’s perceptions of thaharah. They are role models in carrying out purification rituals, understanding the importance of maintaining cleanliness, and conveying religious teachings in the steps of thaharah. With consistency and support, parents can help children understan the value of cleanliness in a religious context. Thaharah or purification is an important topic in Islamic law. The purpose of this research is to determine the role of parents towards their children in instiling thaharah values. Instiling attidues and behavior based on religious and moral values so that children can live in accordance with values aadopted by society, helping children grow into mature and independets individuals, instilling good manners and teaching children to love and maintain a clean environment and lovw hwalth. Literature riview with a qualitative approach. This type of research was carride out by reading, undrestangding, studying and examining the literature with the aim of finding out the importance of the tharah values that parents instill in their children.

“Ritual Purity” Reimagined: Eco-Friendly Menstrual Practices and Emotional Well-being in Muslim Women

This study delves into the intricate interplay between menstrual practices and the use of menstrual products in India, entangled with religious and cultural beliefs categorizing menstruating bodies as “ritually impure.” This study investigates the experiences of Muslim women using reusable menstrual products (RMP). The findings highlight a limited yet impactful group of Muslim women comfortable with RMP usage, indicating heightened emotional well-being and body positivity. Participants emphasized the need to raise awareness among menstruators to adopt ecofriendly alternatives. The study calls for further research to promote RMP usage, emphasizing eco-friendly and sustainable menstrual practices in India.

A Symbolic and Ritualistic Exposition of Purification Rites in the Old Testament

This article explores the intricate tapestry of symbolic and ritualistic elements interwoven in the purification rites of the Old Testament. Elucidating the ancient religious practises of the Israelites, this scholarly exposition unravels the profound significance and ethnological underpinnings of purification rituals as documented in sacred or biblical narratives. The Old Testament, a cornerstone of Judeo-Christian tradition, provides a rich repository of symbolic expressions and rituals designed to purify individuals and communities from impurities and sins. Through a meticulous scrutinisation of biblical references and historical context, this article unmasks the multifaceted interplay between symbolism and ritual in the Old Testament. To do this, symbolic and ritualistic theoretical frameworks are applied to the discourse. The findings and discussion show that the performative dimensions of purification rites highlight the importance of collective participation in spiritual purification, bolstering the communal responsibility for maintaining ritual purity. By navigating through the layers of symbolism and ritual, this scholarly discourse endeavours to offer a comprehensive understanding of how purification rituals serve as a profound expression of the Israelite religious philosophy, configuring their cultural identity and spiritual belief systems.

이완순 무가의 관용적 선율 고찰 -1982년 살풀이를 중심으로-

This study analyzes her idiomatic melodies and music-making method focusing on two “Chogamangseok Salpuri” pieces of Jindo ssitgimgut (purification ritual in Jindo) performed by a shaman Lee Wansoon and recorded in the field in 1982. The two salpuri (lit. exorcism) pieces—respectively, called (A) and (B)—have four melody types— respectively, called type A, B, C, and D—in common. Type A that appears the most is the wave shape composed of mi', do', la', and so on; the note corresponding to each beat moves down in the form of a wave within one rhythmic pattern. The lyrics of type A is primarily about historical myths. Type B, mi' ascending-descending type or sustaining-descending type, is a melody that ascends or sustains at the first note for more than two beats, and then descends after that. The lyrics is usually the first syllable of a word or phrase, and this melodic structure has the effect of emphasizing the syllable. Type C is a cadence melody that usually follows type A; after the first note, various melodies of ascending, sustaining, and descending movements are formed, and the final note la is continued for more than two beats to end the melody. The lyrics consists of plosive sounds. Last, type D form is mi'-mi♭'-mi', which appears once in both (A) and (B). Even within these idiomatic melodies, however, there is a difference between (A) and (B). For example, type A in (A) mainly consists of a la'-mi' wavy melody, while that in (B) mainly forms a mi'-la-la' wavy melody. In addition, (A) uses type B to emphasize the first word of the phrase, and then composes type A for the next rhythmic pattern, repeating the same word, whereas (B) does not emphasize the word of the phrase and immediately starts the type A. This shows that even if it is the same lyrics, the melody is used differently. Therefore, the analysis of Lee Wonsoon's two salpuri pieces confirms that there exist four idiomatic melodic types, and within this large framework, she creates a shaman song in each performance by improvising with various melody types and lyrics. Even if these two materials alone cannot define her method of making music, it is significant to discover her idiomatic melodic types.

Equiano's African Methodist Appetite: Feasting and Purification Rituals as Community and Resistance

Abstract: This article draws on food studies, religious history, and research on Equiano's religious orientation to argue that Equiano's Interesting Narrative describes a creolized African and Methodist asceticism in relation to food and ritual practice. His introduction to the Moravian-Methodist love feast before his conversion resonates with his earlier textual recollections of commensality and feasting practices in his eastern Nigerian homeland. Equiano's early textual descriptions of feasting rituals suggest that he was attracted to Methodism because of his experiences through the Middle Passage and his memories of feasting practices, purification rites, and sacrifices and offerings from his childhood in Igboland. Equiano's experiences of sacrifice and his portrayals of hunger and hunger strikes as a form of resistance on the slave ships mark his choice of religious and ascetic orientation. His reclamation of the ocean as a free Black sailor, an Atlantic Creole, contributes to his interest to a temperate Methodist orientation and inner-worldly asceticism.

‘Faith working through love’: a new food law for a new world

In this article, I argue that in regard to dietary choices, the New Testament, while moving beyond the ritual purity found in the Mosaic dispensation, does not replace it with a libertarian freedom – a kind of antinomian indifference – or even a harsh asceticism, but with what the Apostle Paul calls ‘faith working through love’ (Gal. 5.6). The faith talked of is based on the death and resurrection of Christ and hopes in his coming. Moreover, this faith is inserted within the framework of the initial Genesis ideal of peace and the entire story of Israel, as well as the expectation for the final renewal of the cosmos beyond sin and death (Isa. 11.6–9; Matt. 19.28; Rom. 8.19–21).

Theological Interpretation of the Ke’o rado Ritual for the Cultivation of the Christian Faith Among the Ngadhanese, Flores, Eastern Indonesia

The ke'o rado ritual is a rite of reconciliation and purification for those who have had a tragic death (mata golo) in the Ngadhanesse, Flores, Eastern Indonesia. The primary purpose of this article is to interpret the meaning of the ke'o rado ritual and its theological implications. This paper is a qualitative descriptive study and participatory observation using a literature review and key informant interviews. The study found no official confirmation from the Catholic Church authorities in Ngada that ke'o rado contradicts Christian doctrine. However, some Ngada people consider that the ritual is contrary to the teachings of the Christian faith regarding salvation in Christ and thus should be abandoned. In contrast, this paper concludes that the ke'o rado ritual must be observed since it has theological significance and can be brought into dialogue with the teachings of the Christian faith.

Three Ritual Steps between India and Iran

Abstract The use of triadic patterns is a well-known modality occurring in some Indo-Iranian mythological contexts. This fact has been considered as a phenomenon too generic, and its presence just noted as an unimportant evidence. But, in reality, this procedure, despite its potentially perplexing background, produces some symbolic implications, whose frequent occurrence should be better observed. For instance, within the Vedic and Brāhmaṇic framework, Viṣṇu makes three steps in order to enlarge the universal space, and for this reason this god is also called Trivikrama-, “Having Three Steps”. The present sequence, with its space-time implications, finds a correspondence in the disposition of the Vedic altar of Fire, which needs three footsteps of ground. Even more fitting and pertinent are the inevitable speculations emerging from the ritual meaning of the pebbles or stones called svayamātr̻ṇṇā, “naturally perforated”, placed by the Adhvaryu in the first, third and fifth layer of the brick-altar of the Agnicayana. They have a patent cosmological identity (see, e.g., ŚB 8.7.3.9–10). Within the Iranian context, references to the number three are equally relevant and not just meaningless. Three are the main steps of the soul of the dead after their meeting with the daēnā-, explicitly corresponding to three different cosmic levels, while the vara- of Yima, and the baršnūmgāh, a place of ritual purification, are divided in three parts, and in any case everything connected with them follows a triadic basis with multiples or submultiples of “three”, or again with fractions with an expressed denominator “three”. The act of piling up the perforated stones on the three layers of the Vedic fire altar presents deep cosmological implications, strictly connected also with the holes through which an imaginary column arises. The act of piling up (cinute) resounds the action to be performed by the soul in the Mazdean choreography of the afterlife, when the bridge (pərətu-) allowing the crossing of the intermediate space (that links earth and heaven) is piled up (by one who is cinuuaṇt-, presumably the soul itself). But piling the bricks and tending the fire are ritual performative actions expressed with the same verb and with actions, which inevitably resonate, as in the image of the third prince appearing within the afterlife choreography presented as a vision to the Sasanian Great Priest Kerdir. These occurrences, already focused on in past studies, evoke direct correspondences in ritual procedures emphasizing a definitive transition into another status, so that any triplication or any trifold implement has a special force and completeness.

Pendidikan Pradīkṣā dalam Lontar Putra Sasana

Sulinggih has two main roles, namely as a ceremonial leader and community educator. There are also two things that must be possessed by a sulinggih in order to become the main teacher for the community: mature educational experience and a good reputation. Hinduism views education as a human need. Nevertheless, Sulinggih candidates are required to undergo a more rigorous educational process with denser material. If this is the case, then a sulinggih candidate will automatically have a good reputation and be declared fit to undergo the purification ritual as a sulinggih. The follow-up impact is that the quality of education born from this process makes all people maximally educated. The influence of modernism and image worship then led to a reduction in the educational process for sulinggih candidates. This led to the emergence of cases of sulinggih individuals who violated the norms of decency, religious norms, and legal norms. Meanwhile, in Lontar Putra Sesana, the educational method for sulinggih candidates has been patterned, which includes the dimensions of pedagogy, andragogy, and heutagogy. The purpose of this study is to provide reference material for the correct pattern of education for a candidate for sulinggih in Hinduism. This research method is qualitative, with an emphasis on library research. The findings of this study state that Lontar Putra Sesana contains the main teachings of Pradk education, which starts at an early age until one is ready to undergo purification as a sulinggih..

Pandangan Medis Mengenai Perintah Mandi Wajib Dalam Islam

This research explains the practice of obligatory bathing in Islam, including after sexual intercourse, after childbirth, menstruation, semen discharge, and on corpses. Obligatory bathing is an integral part of maintaining ritual purity and cleanliness in Islam, carried out to eliminate major hadats. The research method is descriptive analysis based on primary and secondary data sources. Obligatory bathing after releasing semen cleanses the body and has physical and psychological health benefits. Obligatory bathing after sexual intercourse is an important hygiene practice and marks readiness for religious worship. Obligatory bathing after menstruation and childbirth allows women to return to religious practices after a certain period. Obligatory bathing of the corpse is an act of respect and preparation of the corpse before wearing the shroud and burial. Medically, bathing after giving birth helps cleanse the body and reduces the risk of postpartum infections. This research provides a comprehensive understanding of the practice of obligatory bathing in Islam, its purpose, benefits, and implications.

Blood Purification and the Temple in Revelation

Abstract This article argues that many of Revelation’s ancient Jewish, Greek, and Roman audience members would have recognized a cosmic blood purification ritual at work in chapters 15–16. I contend first that many early audiences would have perceived the cosmos in Revelation as an operational temple (at least in Rev 4–16). I, then, expose similarities between the bowls of wrath and ancient blood purification rituals for sacred space. In the final section of this article, I demonstrate how many ancient audiences would have understood global pollution to be a major problem for Revelation’s narrative and how the blood purification-like ritual of Rev 15–16 resolves it.

Translation, Linguistic Validation, and Cultural Adaptation of the Bladder Cancer Index (BCI) Questionnaire Into the Persian (Farsi) Language and Comparing it With WHO Quality of Life Questionnaire: An Observational Study.

Whether ileal conduit diversion (ICD) or orthotopic neobladder (ONB) urinary diversion provides better quality of life (QoL) is still under debate. The Bladder Cancer Index (BCI) is a specific tool for bladder cancer (BCa) patients, providing reliable results in previous studies. A validated Farsi version of the BCI concerning cultural aspects could help Farsi-speaking clinicians gain more reliable feedback on QoL following urinary diversion. Based on WHO suggestions, we translated the BCI questionnaire into the Persian language. Then, we performed a cross-sectional study on BCa patients who underwent ICD or ONB urinary diversion. We compared their QoL via BCI and WHO questionnaires. Chi-square and independent t-tests were used where appropriate. The content validity ratio and the content validity indexes were 1 and 0.8-1.0, respectively. Of 57 participants, six patients (10.5%) were women. The ICD was performed for 38 (66.7%) and ONB diversion for 19 (33.3) participants. The mean age of ICD and ONB was 68.71 ± 7.40 and 64.28 ± 8.34 years, respectively (p-value: 0.055). In all sub-domains of BCI, except bowel habits, the mean scores were higher in the ICD group. A significant difference between ICD and ONB groups was found regarding urinary function (p-value<0.001). There was no significant difference between ICD and ONB groups in none of the domains of the WHO questionnaire. The QoL of ICD and ONB patients did not differ significantly. Even ICD may be superior in ritual purification, while the psychological status of ONB patients was better.

Negotiating Gender and Religion: Comparative Perspectives from Judaism and Islam

Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within these conservative religions. The article shows convergences and divergences in women's strategies to undermine male hegemony on religious authority in both faiths. If numerous works have dealt with female agency and resistance to patriarchy in each tradition, comparative studies are still lacking, and this article suggests areas in family law, ritual purity, and procreation to further feminist and queer interreligious research.

Negotiating Gender and Religion: Comparative Perspectives from Judaism and Islam

Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within these conservative religions. The article shows convergences and divergences in women's strategies to undermine male hegemony on religious authority in both faiths. If numerous works have dealt with female agency and resistance to patriarchy in each tradition, comparative studies are still lacking, and this article suggests areas in family law, ritual purity, and procreation to further feminist and queer interreligious research.

Illness, Pain, and Health Care in Early Christianity

Illness, Pain, and Health Care in Early Christianity