Symbol Of Faith Research Articles

Can Religious Modest Dress be Included in the Feminist Project

In 2009, Nicolas Sarkozy, the former French president, claimed that the burqa was not a symbol of faith but rather a sign of enslavement, and was therefore unwelcome in French society (La Fornara, 2018). Feminism aims to free women from any such ‘enslavement’ that would act as a barrier to gender equality. Nevertheless, the intersectional injustices that impact religious women make this debate more complicated than what Sarkozy suggested. This essay will therefore explore the ethical significance of religious modest dress, and advocate for its compatibility with the feminist project. This will be achieved through focusing on Jewish and Muslim women, living as minoritised groups in Western countries. While religious patriarchal structures seem to contradict the strive for gender equality through dictating how women present themselves, this should not permit the Western world to act as ‘saviours’ and reduce these women to victims. Instead, they should be included in the feminist cause and an effort should be made to truly understand their perspectives in order to strive for a modern world that treats men and women from all backgrounds more equally than it does currently.

The Girl in the Hijab

The image of a young girl wearing a hijab can be seen to be an iconic representation of the complex intersection between feminism on the one hand, and religion and culture on the other. While the hijab is a visible marker of traditional gender norms in some Islamic communities, many modern Muslim women and girls have reclaimed it as a symbol of faith, identity, and choice. In keeping with contemporary feminist dialogue, we seek to understand and respect these nuanced perspectives.

Symbols of Faith in the Mosaic Floors of the Newly Discovered Ecclesiastical Complex at Ashdod Maritima, Israel

An ecclesiastical complex has recently been discovered in Ashdod Maritima – ancient Azotus. The site was excavated in 2019 and 2021. The complex includes a basilica, several rooms, and a chapel on the north side, all decorated with mosaic pavements. A mixed trend comes to light in the mosaics: on the one hand, there is a continuation of the geometric and vegetal compositions and motifs that originated in the Roman world and continued into the Byzantine period. On the other hand, the complex is unique in the many symbols of faith that appear, scattered throughout its parts. All types of crosses are depicted; a medallion with a Greek cross accompanied by the Greek letters iota-chi, and alpha and omega; a medallion with a Latin cross standing on Golgotha Hill with the Greek letters iota-chi and alpha and omega; a large Latin cross standing on Golgotha Hill with two large Greek crosses between its arms; and a medallion with a quote from Psalms. The complex is exceptional in the large number of crosses, the names of the bishops, priest, deacon, and deaconesses who were involved in the construction and decoration or were buried in the complex, and the large number of dated inscriptions.

Cinta Kasih Refleksi Kritis Atas Intoleransi Kehidupan Beragama Di Indonesia Dari Konsep Cinta Kasih Søren A. Kierkegaard

This study focuses on exploring the concept of love according to Soren Kierkegaard's thoughts as a symbol of faith in the midst of the outbreak of religious discrimination in Indonesia. The purpose of this paper is to understand the concept of love according to Soren Kierkegaard and its relevance for religious discrimination that often occurs in Indonesia. Discrimination is common in religious life. The reason is because religion tends to be seen from the building and its rites. The religion that actually contains the values of goodness, truth and the highest value of love is narrowed in meaning. Values whose meaning is very positive and contained in the Scriptures of every religion have narrowed meanings. Religion as a place where the value of love grows is finally sacrificed due to the narrow understanding of its adherents. Soren Kierkegaard gives a very deep understanding of love. This philosopher of existentialism posits about the stages of human life, namely the aesthetic stage, the ethical stage and the religious stage. The concept of love also undergoes changes as human life progresses according to the three stages of human life. The author uses a phenomelogical approach and uses literature studies in completing this paper. According to the author, the concept of love in Kierkegaard's thinking provides the right relevance to the outbreak of religious discrimination that occurred in Indonesia.

Vyraz ukrainskoi identychnosti v sakralnii kulturi mista Vinnipeh

The expression of Ukrainian identity in the sacral culture of the city of Winnipeg has been studied. It is noted that religious identity became the basis for the preservation of Ukrainian national identity in the diaspora. With the support of the church, Ukrainian emigrants did not fall into despair, did not succumb to assimilation, instead persistently and creatively built a matrix of Ukrainian spiritual identity: professed dogmas of faith, participated in religious rites and rituals; studied their history, preserved the memory of outstanding Ukrainians, cultivated Ukrainian traditions and customs, literary and artistic heritage, traditional crafts, sacred culture, symbols; developed the educational environment, public, social activity. It is established that the church performed the function of social control in the lives of the laity and at the same time nurtured Ukrainian value markers of identity, first of all: a positive, respectful attitude towards the priest, family, and co-religionists. It played an important role in uniting the Ukrainian community. It is emphasized that it is in the sacred culture that the mentality of the people, its worldview, world perception, features of the national character, ideals, aspirations, tastes, and understanding of the beautiful are most fully revealed. The form of sacred buildings not only symbolized the elements of the Christian faith but also served the informative function of recognition and identity. It is noted that the uniqueness of Ukrainian sacred construction in Winnipeg is that the design, construction, interior, and exterior decoration of churches was mainly carried out by highly professional Ukrainian emigrants, who, among other things, faced difficult tasks of implementing not only the generally accepted principle «the church is a symbol of faith, a work of art», but also the consideration and embodiment of Ukrainian tradition in modern style buildings. In practice, when building churches, Ukrainian emigrants, on the one hand, resorted to simplifying the architectural forms of their idealization, on the other hand, their stylistic diversity is impressive. Churches were usually built according to the architecture of the Eastern Christian Church in Ukraine, by imitating and creatively interpreting two versions of the main European styles of church construction: Old Byzantine (X–XI centuries) and Ukrainian Baroque (XVII–XVIII centuries). Key trends of sacred architecture presented in Winnipeg are highlighted. Samples of architectural solutions, sacred buildings, key features, and symbolic meanings are highlighted. Emphasis is placed on the participation of architects and artists from Ukraine in the implementation of the construction of the sacred space of Winnipeg. It is established that the problem is quite deep and involves further scientific understanding of the practical role of the sacred space as centers of cultivation of the national spirit, preservation of traditions, educational, linguistic environment, and historical memory.

THE FIGURE OF A TRUE COMMANDER-LEADER

The Russo-Ukrainian war intensified the issue of leadership among officers and commanders, encouraged them to show their best qualities and show a high level of professionalism on the battlefield. The article deals with the portrait of a true commanderleader, clarifies his/her main characteristics and skills that ensure the effective implementation of military and professional tasks and leadership of subordinate personnel, in particular in combat situations. A true commander-leader, capable of leading personnel, making difficult decisions and acting effectively in the face of challenges and threats, motivating subordinates to purposeful actions and heroic deeds, today is a symbol of faith, trust and victory. A true commander-leader is described as a combatant who is always close to his men in battle, is tested in battle, and able to overcome fear and failure of subordinates, strengthens their mental stability, instills in them faith in victory, purposefully moves to success, achieving tactical and strategic goals with his team. The ability of the commander-leader to work under conditions of uncertainty and new challenges, in particular during hostilities, possession of undisputed leadership qualities, oratory is described. It has been found that a true commander-leader is able to train new leaders, he knows and understands that the success of a combat mission is not only the result of his command of the unit, but also the work of the entire team. It is proved that the commanderleader bears full responsibility and makes effective decisions, enjoys considerable respect among subordinates and is fully committed to his work. The article gives examples of real commander-leaders who today successfully manage personnel on the battlefield and lead Ukraine step by step to victory. It is emphasized that the commander’s possession of these qualities and skills allows an officer to be an effective leader and leader in a military unit, to form a team led by him in order to ensure successful combat missions, including in direct threat to life and health of servicemen.

Semiotic Analysis of Train in Jhumpa Lahiri’s The Namesake

This paper makes a semiotic analysis of train in The Namesake, a novel by Jhumpa Lahiri who has been marked as a crafty painter of the sensibilities of Indian diaspora. The paper objectifies the thoughtful and vivid use of train by the novelist to match the emotional aspects involved with the plot. Lahiri has just not used trains as a means of transport but as a symbol to the sensibilities of diaspora. The paper commences with a small discussion on general purposes for which writers use trains in their works to project different concerns and later projects the vivid usage of train in the novel. There appears a variety of references to train in The Namesake, each pointing to the writer’s different motives behind its induction. While at a point train shapes a person’s career, at other instance it ruins life. At some point it emerges as a symbol of faith, at another point it leads to deception. Through train, Lahiri projects kaleidoscopic images of the sensibilities of Indian diaspora in addition to gradual change and maturity. She is successful in associating train with emotional contours of her characters.

Dostoevsky’s Religious and Philosophical “Symbol of Faith” as Interpreted by Vyacheslav Ivanov

Dostoevsky’s Religious and Philosophical “Symbol of Faith” as Interpreted by Vyacheslav Ivanov

F. M. Dostoevsky – great human-lover, expert in human, well-wisher of human, sage and visionary

The philosophical meaning and humanistic pathos of F. M. Dostoevsky’s work is revealed, embodied in his novels and «The diary of a writer». The depth and bottomlessness of a person – the writer’s symbol of faith – are presented. The philosophical, ethical and psychological generalisations of the Russian writer are presented as the central point of the metaphysical problem of man as a personality, her life, quest, suffering, love, faith. The theory of F. M. Dostoevsky’s creativity is reconstructed, for which a person is interesting when he embarks on only his own, individual path, but passing which, highlights something typical for the entire people, its historical fate and destiny, strength and weakness. Only in the personal identity of each person is the general identity of the nation embodied; to defend in any circumstances the honour of the Russian man and the honour of his people – this is precisely what the citizen writer saw as the vocation of Russia. The dialectic of love, freedom, beauty and immortality as components of the meaning of human life is revealed. Against this background, death is presented as an inevitable moral lesson, the meaning of which is to sharpen the feelings of love and humility: love for man and humility before God. This understanding of life and death is opposed by demonic, a phenomenon devoid of love and humility. For F. M. Dostoevsky, who had an acute presentiment of future social upheavals in Russia and Europe, devilry is embodied in the revolutionary ideas of seizing power, restructuring society and man according to the patterns of political leaders who only yearn for domination and submission of others to their will. The prophecies and premonitions made by F. M. Dostoevsky about the future of Russia and its place in world history are characterised. The emphasis is on the writer’s rejection of the revolution as a fratricidal war and the denial of the viability of communist ideas and ideals. Only religiously coloured humanism can be opposed to these gloomy forecasts: a better future will come when people, based on the implementation of the main Christian thesis, to love their neighbour as themselves, will be able to unite into a single harmonious whole or the paradise of Christ.

THE HOLY TRINITY OF HRYGORIY SKOVORODA

The article is devoted to the study of a problem, which has not yet been noticed for the one that deserves in-depth study that is divergences between Н. Skovoroda and the Christian Church in the sense of The Holy Trinity. To reproduce the whole context of problems in this article, some phases, paradoxes and features of formation of the relevant church dogma were traced the attention is drawn to the fact, that the doctrine of the Trinity of God contained in the Christian Scriptures (The Bible) is implicit and received a conceptual explication in patristic and in the decisions of the Ecumenical Councils. The trinary God was established in Christianity when, after the centennial discussions, the church recognized Jesus Christ as God. The opinion, that the church-Christian doctrine is based on theism and The Skovoroda's doctrine on pantheism is manifested. The former one is based on the transcendent God, and the latter one on the immanentization of transcendence, the church divides by the nature of the Creator and the Creation, but Skovoroda brings them together. This fundamental difference in metaphysical and theological positions of parties is seen as a factor that creates significant differences in theology, Christology and triadology. Skovoroda’s God is the God of mystics. According to the experience of the philosopher, He is not only outside the world and person, but also inside them, holding them together. This theological immanence determines the Christological one. Skovoroda’s universal Christ (was taken separately from the Jesus-man) is the God's presence, or God's truth of the Man in man. The church teaches about only one Son of God and Skovoroda about the potential ability to God’s adoption and the transformation of each person into Christ, and therefore about "Holy Family," whose representatives are (Moses, Elijah, etc.) realized this potential to Jesus. The author finds the keys to Skovoroda’s triadology primarily in the catechism of the philosopher (in the "Initial Door…") and his last dialogue (in "The Serpent Flood"). According to the conclusions of the study, Skovoroda’s God was not the orthodox God-Trinary God of Christians, but, obviously, “the One true God” (John 17: 3) of Jesus Christ himself. Therefore, made consistent with faith in this God Trinary God, which sometimes doubles as a semi-hidden "internal one", based on pantheism and non-canonical Christology, and the "upper one", which is terminologically similar to the triadology of Nikeo of Constantinople’s symbol of faith.

Indian Paintings: An Analysis of Geographical and Chronological Context

The development of various genres of painting can be traced back to the beginning of history on the basis of various archeological evidences. Even within the limitations of the materials and techniques in the distant past, the people spread their aesthetic sense and sensibility through wonderful creations. Artists have drawn portraits, combining capacity and expectation together and with the passage of time, it has been expressed inside caves, on temple walls, on floors, on doors, on earthenware, on cloth, etc. Although the paintings of the ancient period were based on various supernatural beliefs, rituals of worship, etc., later on, it has been transformed into special aesthetic forms. Initially, the totem was developed as a symbol of faith and adherence to various supernatural beings, but later it reflected the diverse geographical locations, environment-nature, and the tastes of the ruling society. In the course of time, the subject of this change has become clear in the art-form of India, as well. The diverse tastes of rulers from different parts of the world, who ruled the Indian subcontinent, have also contributed to the rise of the Indian art-form. This article on Indian painting attempts to provide a regional and chronological analysis of the material, morphological and characteristic changes in paintings from prehistoric times to the contemporary era.

“The Father of Deism”: problems of research of the philosophy of Herbert of Cherbury

This article provides a brief history of publications of the treatise of Herbert of Cherbury (1583-1648) “On Truth” (written in 1624); critical response of his contemporaries; as well as comparative analysis of the “symbols of faith” of the English thinker, his contemporary Hugo Grotius (1583-1645), Henry Bolingbroke (1678-1751), Thomas Chubb (1679-1747), and the author of the “Bible of Deism” – “Christianity as Old as the Creation” Matthew Tindal (1657-1733). One may often come across a well-established in the research opinion about the role of Herbert as the “father of Deism”. However, in recent years, this topic remains undisclosed, bringing obscurity whether Herbert of Cherbury should be considered the founder of deistic philosophy. The article also conducts detailed analysis of the criticism of the religious philosophy of deism of the English thinker, and reveals which elements of this doctrine caused a controversial response among his contemporaries. The goal of this work lies in highlighting the most substantial part of the heritage of Herbert of Cherbury, which was subsequently reflected in the religious philosophy of the adherents of deism. The article is of particularly relevance for the Russian audience, as this topic was not sufficiently covered in the Russian language.

EPISCOPUL ȘI / SAU RECEPTAREA SOBORNICEASCĂ A KATHOLICITĂȚII (ΚΑΘΟΛΙΚΉ) BISERICII

In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.

THE BISHOP AND/OR THE ECCLESIAL RECEPTION OF THE CATHOLICITY (ΚΑΘΟΛΙΚΉ) OF THE CHURCH

In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.

СПЕЦИФИКА УРОКА С ПРИМЕНЕНИЕМ ИНТЕГРИРОВАННЫХ ЗАДАЧ СЕЛЬСКОХОЗЯЙСТВЕННОГО ТЕМАТИКИ В МЕТОДИЧЕСКОЙ СИСТЕМЕ УЧИТЕЛЯ

What is the model of a rural school graduate today? What skills of the XXI century should he have? The same as a city graduate or excellent, different? At first glance, the answer is simple: since there is an educational standard (now FGOS-3_2022), the educational results should be similar. But this is the simplest answer and not quite reflecting the objective reality. The village school has its own mission, purpose, creed (symbol of faith), which is characteristic only for it. Rural territory is only a small homeland for rural schoolchildren, and only a rural graduate, as a true citizen and patriot of his homeland, is able, with all the difficulties available today, to return to his native settlement and fulfill his mission to revive rural territory and increase the prestige of life in the countryside. In the current conditions, it is difficult to imagine that graduates of urban schools are capable of such a vital «feat». Therefore, it is especially important to form professional orientations in rural schoolchildren related to future life activities for the benefit of the village. This explains the importance of including an appropriate component in the methodological system of a rural school teacher. But what is the content of this component, how can it be implemented technologically? Тhe purpose of the article is to find answers to these questions, and the content is the result of reflection. Research methods are the study of literature, modeling of the methodical system of a rural school teacher with a career-oriented component, modeling of the means of teaching such a system – integrated tasks of agricultural subjects. The novelty of the article lies in the presentation of a model of the methodical system of a rural school teacher with a career guidance component in the format of integrated tasks of agricultural subjects and the description of the model of the training session as a means of implementing the methodological system. The materials of the article will be useful for teachers of rural schools teaching natural sciences to students.

«The Symbol of Faith» by A. Grechaninov and its interpretations by the choirs of pre-revolutionary Russia

«The Symbol of Faith» by A. Grechaninov and its interpretations by the choirs of pre-revolutionary Russia

Формирование онтологии модерного субъекта: истоки и артикуляция

The subject of the article is the process of forming a new ontological paradigm of the subject – the modern subject as a center of transformative activity aimed at the world (nature) – the object. Today, along with the classical concepts (M. Heidegger, M. Foucault) linking the genesis of the modern type of subject with the philosophy of Descartes, studies (P. Hajdu, A. De Libera), in which his Christian origins and nature are grounded, are gaining more and more in­fluence. The article focuses on the ontological dimension of this genesis, the author shows that in the process of forming the ontology of the Christian paradigm of the subject, three stages can be distinguished: 1) the formation of Christian ideas about God as a subject of being and at the same time a loving Person, whose incarnation removes the barrier between the divine and the hu­man; 2) articulation of ontological concepts in the form of doctrinal principles of Christianity; 3) conceptualization of the doctrine in the text of the Symbol of Faith, which provides a categorical apparatus and a specific vocabulary for ontological discourse of a new type, one of the central meanings of which is the new subject. The process of general secularization of the Christian doctrine in the rational discourses of modern philosophy, primarily in the concept of Descartes and German classical idealism, led to the consolidation of the Chris­tian type of subjectivity for a person as an existential center of a new ontologi­cal paradigm, whose activity turns into a new metaphysical foundation of the world of objects.

God’s Disability and Human Ability

Resurrected Christ comes to the Apostles bearing signs of His torture. His body is a perfect body, but yet his “glorious body of the resurrected Christ is disfigured and disabled in that it still bears the marks of crucifixion.” His ribs have obvious signs of injuries. Resurrected Christ has a perfect body that passes through the walls, and yet with visible wounds, “and by his wounds we are healed” (Is 53:4). United apostles have been with no fear, because His visible “defects” convinced them that eschatology entered present time. It is because of his bodily “imperfections” that they believed in Him. Wounds became a powerful symbol of faith, motivation and conviction. Disability, sickness and other conditions of human beings became incorporated into God, participating in His suffering body.

The Need and Ways of Integration in Christology

&. e need for multiple integration in Christology as well as the Christologicalcorrelation of all theology must not raise any doubts nowadays. As we haveseen, this is supported by the clear indications of the last Council as well as bythe multiple tendencies that can be seen in the post-conciliar renewal of theology.e Christological correlation of theology profoundly corresponds notonly to its unity, but also to its return to biblical sources, to apostolic traditionand its kerygmatic character, the proclamation of the mystery of salvation andthe call to faith. Similarly, the systematic integration of Christology itself, thegreater link between biblical and speculative Christology and the mystery of theIncarnation and the mystery of Redemption allow it be possible to make fromthe mystery of Christ the central theme of the entire lecture on dogmatic theologyand, more importantly, to show Christ and his salvific works as eternallyliving and highest value in which we are involved and to which we are to makea full consecration. e integration of the different directions of Christologybetter reflects the unfathomable richness of the revealed truth about Christand the history of constant efforts of Christian thought to penetrate this truthmost deeply. It also takes into account the specific circumstances that haveled to the gradual clarification of the various aspects of the mystery of Christin dogmatic definitions. Finally, it emphasises the fact that one and the sameChristian faith has been expressed over the centuries in different traditions in theEast and West, and that there has almost always been a variety of theologicalapproaches to one and the same Christological dogma. erefore, such an integrationof Christology is of great importance for the preparation of ecumenicaldialogue and the proper exposition of the problems of theological pluralism andreinterpretation of dogmas.3. However, it is difficult to find any ideal way to achieve this correlation and integration.Attempts made so far show many different possibilities, each of which has its advantages and disadvantages. As for the Christological correlationof the whole theology, especially the dogmatic, one can take Christology – thescience, the work and Christ Himself – as the starting point for the lectureof all other theological treatises because the whole salvific economy of God wasrevealed to us fully only in the mystery of Christ. It is also possible, followingthe traditional dogmatic system, to consider Christology as a central theologicaltreatise and to show that the whole revelation of God and the history of salvationwere directed towards Christ, that in him they found their full realisation,and that the further history of salvation in the Church in the world until thesecond coming of the Lord is the continuation of Christ’s salvific work andderives its meaning and effectiveness from the mystery of the Incarnation andRedemption. e systematic integration of Christology itself can also take ondifferent forms. It is possible to move from Christ’s work, His words and deedsto His person, or from Christ’s person to His work. In other words, it is possibleto begin by showing what Christ has done, and then analyse who he was, or viceversa. e first way is probably more in line with the biblical phenomenologicalcharacter of the latest approaches to Christology. e second follows the lineof traditional concepts.Integration in the historical direction can also be carried out in differentways. e prospective method recommended by the Council can be adopted,i.e. to show the gradual development of the revelation of the mystery of Christin St. and N. e Testament and the development of an awareness of faith in thismystery in the history of the Church up to the present day, the formation of differenttraditions and many theological approaches, while preserving the essentialidentity of faith, is precise where necessary in symbols of faith and dogmaticdefinitions. It is also possible to use a more traditional retrospective method,i.e. to present today’s awareness of the Church’s faith in the mystery of Christwith various theological controversies and emerging problems, and, going backthrough centuries of Church tradition and the development of theological thought,to show the whole historical-biblical background of Christian Christology. iswill prove its identity and at the same time its constant development and richnessof views. us, theologians, lecturers and textbook authors have differentpossibilities to implement the postulates of correlation and integration. elack of one ready-made model in this field as a result of the ongoing processof post-conciliar renewal of the entire theology sometimes gives rise to someanxiety. However, it is a creative anxiety, protecting against routine and ossification.is situation makes it necessary to rethink and adapt the lectures on thecentral mystery of Christianity to the current conditions and needs of the listenersin order to revive their faith and commitment to the salvific work of Christ.

MORPHOLOGY OF A SACRED URBAN LANDSCAPE: THE CASE STUDY OF SYLHET CITY, BANGLADESH

This study investigates how different religious streams influence the morphological development of a historic city by giving a unique identity as a sacred landscape. Sylhet city, which is popularly known as the spiritual capital of Bangladesh, has been shaped by two different spiritual streams over years. From thousand years Sylhet is known for a transitional hub of political, cultural, ethnical and religious migration which shaped a unique urban fabric in the morphology of this city. The spirituality of Sylhet deeply influenced by two major streams of religious philosophy of both Islam and Hinduism, not in conventional form but in form or Sufism and Vaishnavism which is deeply rooted in a spirit of mysticism, humanity, and self-consciousness. God is prayed here not in form of temples or mosques but in Akhadas (informal shrine) and Mazars (tomb of saints, places are a mediator between creator and creation. These ritual centers also turned to be the focal point of the city surrounded by public spaces, road networks, commercial centers through the juxtaposition of sacred space and community space. Truly Mazars and Akhadas are a center of cultural transition beyond language, geography and race to shape this sacred land a spiritual identity and symbol of faith. This study focuses on these paradigms in terms of architecture and urban design to make a new approach to redefine the understanding of Sylhet city for future researchers and historians.