Numen

... Topical Problems in the Study of Religion and Atheism (1976), Art and Religion (1979), Islam and the ... Scientific exploration of the problems related to the studies of religion in the light of the ... 1929; and NF Anisimov was author to series of works on the Evenk religion (1958-1968). ...

Durante o período de nascimento do cristianismo, os primeiros cristãos utilizaram a expressão artística nas dinâmicas de comunicação da mensagem cristã. Dessa forma, surgiram imagens, símbolos e inscrições que possibilitam uma reflexão acerca das experiências fundantes das religiosidades cristãs. Neste artigo, buscou-se abordar um dos temas mais recorrentes dessas expressões artísticas: a imagem do Bom Pastor, especificamente os afrescos encontrados nas catacumbas dos primeiros mártires. A partir de uma perspectiva sócio-histórica, apontou-se a Arte Paleocristã como reflexo de interações culturais com o amplo mundo greco-romano e judaico.

Berkenbrock, é uma obra estruturada em onze capítulos de tamanhos diferentes, não a partir das tradições religiosas em si, mas segundo o próprio fenômeno religioso e a maneira pela qual o mundo das religiões pode ser visto sob diversos pontos de vista. Com o objetivo de proporcionar aos leitores e leitoras "conhecimentos básicos sobre o mundo religioso. Sem preconceitos, sem a pretensão de defender esta ou aquela tradição, sem qualquer pretensão de destacar alguma religião em detrimento de outra, com a consciência de que nenhum tema será tratado exaustivamente." (p. 14), Volney indica, ao fim do livro, uma lista de obras historiográficas, religiosas e filosóficas, assim como de manuais de introdução a algumas tradições religiosas para aqueles que desejam se aprofundar nas temáticas do mundo religioso.

Summary Is there really a single ancient religion designated by the catch-all term 'Hinduism' or is the term merely a fairly recent social construction of Western origin? This paper examines the role played by Orientalist scholars in the construction of Western notions of Indian ...

Notice. Imprimer la notice. Muslims in prison: challenge and change in britain and france. ... 21.6x13.8 Disponible chez l'éditeur (délai d'approvisionnement : 14 jours). Résumé de Muslims in prison: challenge and change in britain and... : ...

A partir da leitura de textos da filosofia, da teoria literária, da crítica cultural e da fenomenologia da religião, elabora-se neste artigo uma moldura analítica que dá conta de estabelecer uma leitura religiosa de obras literárias, mais especificamente, da poesia. Apon ta-se como a poesia tem capacidade de desvelar o mistério, mantendo-o todavia misterioso, e como, por esta razão, tem possibilidade de mediar o sagrado sem pretender estabelecer verdades absolutas, isto porque a poesia porta 'rastros' do sagrado, mesmo utilizando uma linguagem, a princípio, limitada. O texto portanto, possibilita um ampliar de perspectivas para a análise da própria poesia e também da religião.

... the conditioned world and not seen as subjects who are enabled to tread the path to liberation, but as hindrances to the male adept. Within this purview, texts such as the Buddhacarita function to promote disgust in the female body, and emphasize that Buddhist teachings are ...

... 1997. På spaning efter helheten: New Age — en ny folktro? Stockholm: Wahlström & Widstrand. Hanegraaff Wouter J. 1996. New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought. Leiden: Brill. ———. ... London: Hurst & Company. Hjelm Titus. 2005. ...

In his second theological oration (Oratio 28,3), Gregory Nazianzen equates the divine glory (kabod ) of the Holy of Holies with the divine essence and asserts their inaccessible character. An investigation into the meaning of these two terms unveils their origins in two distinct traditions, the former tracing its roots back to the ancient Semitic symbolisms of the forbidden divine glory and throne, the latter to the Hellenistic philosophical conception of an immaterial and incomprehensible divinity. Th e thesis advanced in this study is that these two diff erent languages represent two semiotic forms of apophaticism, one expressed through the mysterium tremendum inspiring symbols and images of fi re, dazzling glory and enigmatic heavenly creatures, guardians of the enthroned kabod, the other through negative philosophical terminologies. Th e identity of the two semiotic forms is established at the end of an investigation that concludes with the observation that Hellenistic theologians developed their apophatic discourses mostly in the context of interpreting biblical reports on the theophanies of the divine and unapproachable enthroned kabod. It was in this hermeneutical context that they "translated" the symbols of interdiction into philosophical negative concepts.

The article presents a survey of the roles and status of Meter's cult in the western Black Sea area, her reception in the archaic period, and the subsequent development of the goddess's characteristics. Based on new scholarship on the goddess's roles and status in Phrygia, and taking as a starting point an analysis of a selected number of archaeological Meter objects from the Black Sea region, it will be argued that Meter in this area throughout the centuries functioned as, primarily, a goddess of power, a protector of cities, and a goddess of the elite -the very traits that also characterised her cult in Phrygia. Furthermore, it is suggested that Meter, because of these traits, was eagerly embraced by official authorities outside the Black Sea area also, and that hence they were the primary reason for her early presence in Athens and later in Rome.

Scholars have long recognized a one-to-one correspondence, or interpretatio syncretism, between the Greek goddess Aphrodite and the Phoenician goddess Ashtart (Astarte). The origin of this syncretism is usually attributed to the eastern origins of Aphrodite herself, whereby the Greek goddess evolved out of the Phoenician, as is suggested as early as the writings of Herodotos. In contrast to this understanding, I argue here that the perceived syncretism actually emerged differently on the island of Cyprus than throughout the rest of the Mediterranean. On Cyprus, the syncretism emerged out of an identi cation between the two queen goddesses of Cyprus -Aphrodite and Ashtart. In Greece, by contrast, it evolved out of a slow "Orientalizing" of Aphrodite combined with a Greek tendency to equate almost all eastern goddesses. As a result, the identi cation between Aphrodite and Ashtart was quite general, and both goddesses were syncretized not only with each other, but with a full range of Mediterranean goddesses.

Contrary to general belief, ethical progress as a means to attain the divine and thereby achieve salvation occupies a central place in the Nag Hammadi writings. Plato's conception of the homoiosis theo or "likeness to god" fijits very well this dynamic view of man, since it optimistically claims the possibility of human development and progress. Plato's dialogues are far from offfering a univocal exposition of how this progress was fulfijilled, but later Platonists show a rather systematizing tendency. The present paper provides an overview of the homoiosis theo in the Platonic dialogues and evaluates its appropriation by both Middle Platonism and the world of Gnosis. It also offfers an exposition and analysis of those Nag Hammadi writings that may allow a proper understanding of the meaning and goal of the homoiosis theo in this collection of texts.

Semantic etymologies are to be distinguished from historical etymologies. A historical etymology presents the origin or early history of a word. Semantic etymologies do something completely different. They connect one word with one or more others which are believed to elucidate its meaning. Semantic etymologies are practically universal in pre-modern cultures, and there are treatises in some cultures -such as Yāska's Nirukta in ancient India, Plato's Cratylus in ancient Greece -that specifically deal with them. This article addresses the question how modern scholarship should try to understand semantic etymologizing. It is argued that, being a universal phenomenon, semantic etymologizing is in need of a universal explanation. Drawing inspiration from certain pre-modern philosophies,it is proposed to study this phenomenon in the light of another category of phenomena that is often called "magical". * I thank the editors of Numen for useful criticism.

It is a common stereotype of textbooks on world religions that Jains never worshipped the remains of the Jinas, and consequently never developed a ritual culture parallel to the cult of relics in Buddhism. Apart from isolated myths and legends in canonical and medieval Jain literature, depicting the veneration of the relics of the tīrthaṅkaras by the gods, there is no indication of bone relic worship in early and medieval Jainism to date. This report gives a brief overview of recent, somewhat unexpected, findings on the thriving cult of bone relic stūpas and the ritual role of the materiality of the dead amongst contemporary Jains. Although classical Jain doctrine rejects the worship of material objects, intermittent fieldwork in India, between 1997-2004, on the hitherto unstudied current Jain mortuary rituals furnished clear evidence for the ubiquity of bone relic stūpas and relic veneration across the Jain sectarian spectrum. British Academy funded research in 2000-2001 produced t...

Todo empezó entre 1981 y 1983 con Variações sobre a vida e a morte. O feitiço erético-erótico da teologia (La teología como juego, en español) y Poesia, profecia, magia. Meditaçōes, volúmenes que le sirvieron a Rubem Alves para, en el primer caso, replantear su visión completa de la nueva teología que comenzó a hacer y, en el segundo caso, para reelaborar los textos breves que comenzó a publicar en la revista Tempo e Presença. Alves comenzaba a experimentar la libertad expresiva total que no abandonaría nunca y que le permitió ubicarse como uno de los mejores escritores brasileños de la segunda mitad del siglo XX.

Geçmişten günümüze çeşitli sanat tanımları ile karşılaşılmaktadır. Bunun dışında sanat tarihinin kategorilendirilmesini sorgulayan görüşler de bulunmaktadır. Bunların başında tüm sanat yaratmalarını iki kavram altında toplayan Wilhelm Worringer'in soyutlama ve özdeşleyim tezi gelmektedir. Bu iki kavramdan biri, Theodor Lipps'in öne sürdüğü, sanat tarihindeki bütün eserleri tek bir duygulanım altında topladığı özdeşleyim içtepisidir. Diğeri de tüm soyut eğilimli sanat anlayışlarının dayandığı soyutlama içtepisidir. Özdeşleyim doğa ile barışık bir düşünce algısı ile oluşturulmuş doğayı taklide yönelik sanatsal bir yönelimdir. Theodor Lipps'in savunduğu gibi tüm sanat tarihi tek bir özdeşleyim kavramı altında toplanmamaktadır. Soyutlama ise ilkel ve uygar topluluklarda, "kendinde şey"in dışavurumudur. Worringer, ilkellerin ve Doğu kavimleri (Çin, Hint, İran) sanatını ilk soyut sanat kabul etmektedir. Dolayısıyla o, bu tezi ile sanat tarihinin hem başlangıcı hem de gruplandırmasını değiştirmiştir. Ancak, Worringer'in Doğu kavimleri olarak kabul ettiği uygarlıkların içinde Ön Türkler yer almamaktadır. Bu önemli bir eksiklik olarak dikkat çekmektedir. Oysa ki, göçebe bir Orta Asya uygarlığı olan Ön Türkler gerek arkeolojik tespitlerle olsun, gerek Çin uygarlığının kayıtları ile olsun ilk Doğu uygarlıklarından biri olarak varlığını kabul ettirmiştir.

The system of beliefs and practices related to Bektashism seems to have corresponded to a kind of liberation theology, whereas the structure of Bektashi groups corresponded more or less to the type of religious organization conventionally known as charismatic groups. It becomes understandable therefore that their spiritual tendency could at times connect with and meet social, cultural and national perspectives. In turn, when members of the previously persecuted religious minority will acquire a degree of religious and political respectability within society at large, the doctrines of heterodoxy and liberation theology fade into the background. In the end, the heirs of the heterodox promoters of spiritual reform and social movement turn into followers and faithful defenders of a legitimate authority. They become the spokespeople for an institutionalized orthodoxy whose support is sought by the political regime.

Yoshizu 42. See Yoshizu Yoshihide, Kegon Zen, pp. 269-336. 43• This text is often called the Chung-hua ch 'uan-hsin-ti ch 'an-men shih-tzu ch 'eng-hsi t 'u (Lineage Chart of the Masters and Students of Ch' an in the Transmission of the Mind Ground in China). However, Ishii Shiid6 has argued that the phrase "ch 'erig-hsi t'u" (lineage chart) is used only for diagrams of dharma lineages and has suggested that the title P'ei Hsiu shih-i wen is more appropriate ("Shinpukuji bunko shoz6 no Haikyii shiiimon no honkoku," Hanazono daigaku Zengaku kenkyii 60 [ 1981 ]). 44• For a discussion of these developments during the Sung dynasty, see Robert Gimello's chapter on Wen-tzu Ch'an in this volume. 45• For more on Tsung-mi, see Kamata Shigeo, Shiimitsu kyogaku no shisoshiteki kenkyii (Tokyo: TOkyo daigaku shuppankai, 1975). Peter Gregory has written a number of thorough articles on Tsung-mi; see especially his excellent study, "Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of Mind," in idem, ed., Sudden and Gradual: Approaches to Enlightenment in Chinese Thought (Honolulu: University of Hawaii Press, 1987). 46. Ching-te ch 'uan-teng lu 5, T 51.240c. Glossary An Shih-kao 4'-l!!-$, Ch'an ~ Ch' an tsung ~ '¥ Ch'an-yuan chu-ch'uan-chi tu-hsu =i'i!5w.~ti~tPf ch'eng rS.. ch'eng-hsi t'u 11<~ ~ Ch'eng-kuan ifltl Cheng-kuan lun .iE.U~ Chi £ Chi-tsang ti lit chiao ;f;: chiao-i fen-ch'i ;f;: J §. 'ft 1t Chiao-kuan kang-tsung ;f;: Utlll '¥ chiao-p'an ;f;:f~ Chieh-shen-mi ching su WI iff: WHHi chien fo-hsing .It fldi chien-hsing .lt•li chih Jl:. chih-hsien hsin-hsing tsung ti. J!l•~ •li '¥ Chih-hsii ltV :Ill!. Chih-i ltV!!! Chih Lou-chia-ch'an j: $~~ Chih-yen ltl'UI. ching ~ Ching-hsin chieh-kuan fa it•~*ur, Ching-te ch'uan-teng lu *-"1-tt.E;:.tTU ch'uan 1i; Ch'uan fa-pao chi-fi;;~':i:~e. Ch'uan-fa cheng-tsung lun 1i; ~.iE W til; Ch'uan-hsin fa yao 1i; •~~.f. Chuang-yen Seng-min .tt .lt fit l Chung-hua ch'uan-hsin-ti ch'an-men shih-tzu ch'eng-hsi t'u <~> •-fi;; .~ ~w rH•Ji ~ 11< ~ ~ Chung-kuan lun <!>Utili Chung lun o/ til; Ch'u san-tsang chi chi l:l: .E.. /it ~e.~ Dogen ~:it Fa-chieh kuan-men ~W.Ur, Fa-hsiang ~{EJ Fa-hsien i! ill fa-hsing kuan ~•lit! Fa-hua hsuan-lun i!-'j:: til; Fa-hua i su ~-'-J §; 1! Fa-ts'ai it. ;;f '[zu-fang i-wang chi § FiJ it~ • Uisang 4\~ Wang-chin huan-yiian kuan ~~il51.f-ill. Wen-ch'ao ::t;t!l wen-chien fo-hsing llfl .t 1A •li Wen-tzu Ch'an ::t¥:f.!!! Wonch'uk f'3 lJill wu-chia ch'i-tsung 3i. ' $<-!: ' ,f," Wu-chiao chang .1i.fx.-:t Wu-chiao chih-kuan 3i.fx..JI:..U 338 Wu-liang-i-ching hsii $-1-4\ *I:Jf Wu-shih yao-wen-ta A+ .:f. M ~ wu-wei chen-jen $1it. ~A. Wu-yiin kuan A ii lR. yen-chien fo-hsing 0~ .ft.1.Mi Y oshizu Y oshihide i!i ~ 1i: * yiian ;l.f, Yoshizu Yiian-chiieh ching fi1 ')t *I: Yiian-chiieh-ching tao-ch'ang hsiucheng i fii 1¥: *I:~~ ~HE~ Yiian-jen lun J,f-A.~ Yu-hsin fa-chieh chi ~ .-:~):i; .W. tL

In the Tibetan Buddhist Treasure (gter ma) tradition, communities cohere around the marking of certain visions as offering insight into the proper method of ritual practices, the veracity of reincarnation claims, decisions about institutional structures, assertions of lineage relationships, and most importantly for the purposes of this article, the phenomenology of Buddhist enlightenment for readers lacking such experience. There is a long and robust history of doubt around such visions and their narrative accounts. Doubters seek to debunk and disenfranchise those whose visions they dispute. This article analyzes the emotional dynamics and aesthetic charge of five exemplary visionary accounts from the 17th–20th century, with a focus on how doubts are overcome through intense positive sensory experiences within their life stories. Such narratives generate a sense of religious belonging in Tibetan Buddhist Treasure communities, beginning with the visionary him- or herself whose succes...

1) I presented earlier versions of this research at the Stanford Center for Buddhist Studies Fellows Colloquium in February 2004; at the spring 2004 meeting of the Society for the Study of Japanese Religions held at the AAR (“On the Extra-Monastic Uses of the Pre-cepts in Kamakura ...

This article argues that the neglect of narratives about the end of religious traditions is due to a complex entanglement of our positions as historical narrators and specifics of the sources for histories of religions, that is of emic and academic narrators. Typically, academic histories are not only based on emic narratives, but also tend to accept their conceptual frameworks with regard to the unities of description. It will be shown that such an entanglement has consequences for the neglect of the end of religious practices or groups. Against this background an analytical grid for change and discontinuation of different dimensions of “religion” will be offered and exemplified in an analysis of the “end of Paganism” in the late ancient Roman Empire. The most problematic implications of such narratives, the article will argue, are assumptions about the coherence of the religious protagonists brought center-stage.

This article is the first attempt at mapping the pilgrimage landscape in contemporary Estonia, reputedly one of the most secularized countries in Europe. Based on fieldwork on three case studies — the Estonian Society of the Friends of the Camino de Santiago, the Pirita-Vastseliina pilgrim trail, and the “Mobile Congregation” — we have identified three distinctive features that shape the Estonian pilgrimage scene. The processes of Caminoization and heritagization characterize pilgrimage on a European scale, while the phenomenon that we call “bridging” has a more local flavor. Bridging refers to using pilgrimage to create connections between the Church (of any Christian denomination) and “secular” people. Historically a Christian practice, pilgrimage has transformed into something much more ambiguous. Thus, people often perceive pilgrimage as religion-related but still inherently secular. As the relationships between institutionalized religion and the vernacular world of beliefs and ...

Lastly, Zaehner's phenomenology is not adequate. It is more sophisticated than Stace's and that of almost all earlier investigators, and its real achievements should be acknowledged. Yet Zaehner's views will not do as a final statement of the problem, or indeed even of an interim one, because it stops too short in i'ts

The mythologies recorded by Irenaeus that he ascribes to the Gnostics contain many features that are difficult to explain by reference solely to Jewish sources, whether orthodox or heterodox. Previously, Douglas Parrott proposed an Egyptian background for the pattern of divinities found in the Gnostic text Eugnostos. In this article, it is argued that the so-called Ophite mythology recorded by Irenaeus is earlier than Eugnostos and has more compelling parallels with Egyptian theogony. An Egyptian background for the Barbeloite mythology is also speculated. These parallels demonstrate that there is scope for further research into the Egyptian origins of Gnosticism.

This article discusses experiences of hardship during Hindu pilgrimages in the Nepalese and Tibetan Himalayas. Pilgrims have to reach their goal by undertaking a journey. The pilgrimage exposes pilgrims to a variety of experiences. The journey's religious experiences are of significance for the ritual arrangements of the pilgrimage. Cognitive theories and the selectionist approach of "cultural epidemiology" are adopted to offer explanations for the formation of religious beliefs and values associated with travelling experience, hardship and danger during pilgrimage. Specifically, it is argued that the experience of salient emotional events such as hardship are likely to draw upon evolved social exchange intuitions that impose a selective pressure in the cultural formation and recurrence of beliefs regarding religious merits in pilgrimage. It is further argued that social exchange intuitions are a likely source of beliefs in boons and merits, since pilgrimage is already conceptualised as an interaction with "supernatural agents." These accounts modify and elaborate former suggestions regarding hardship and sacrificial notions in pilgrimage studies. Thus the presented arguments may be relevant to understanding some of the features of pilgrimage that also seem to recur cross-culturally.

The development of medieval Christian thought reveals from its inception in foundational authors like Augustine and Boethius an inherent engagement with Neoplatonism. To their influence that of Pseudo-Dionysius was soon added, as the first speculative medieval author, the Carolingian thinker Johannes Scottus Eriugena (810–877ce), used all three seminal authors in his magisterial demonstration of the workings of procession and return. Rather than a stable ongoing trajectory, however, the development of medieval Christian (Neo)Platonism saw moments of flourishing alternate with moments of philosophical stagnation. The revival of theTimaeusand Platonic cosmogony in the twelfth century marks the achievement of the so-called Chartrian authors, even as theTimaeusnever acquired the authority of the biblical book of Genesis. Despite the dominance of scholastic and Aristotelian discourse in the thirteenth century, (Neo)Platonism continued to play an enduring role. The Franciscan Bonaventure ...

Largely inspired by the success of the Camino of Santiago de Compostela, pilgrimage is currently being rediscovered and re-presented even in areas where it was long discredited and discontinued for both theological and political reasons. This special issue of Numen is devoted to studies that show how pilgrimage is currently being reframed in various parts of Northern Europe where the physical and institutional infrastructure as well as the vernacular traditions of pilgrimage were interrupted, fragmented, or had disappeared altogether until recently. Today, diverse histories of disruption influence and inform the presentation, representation, and re-presentation of pilgrimage in these countries. Tracing an arc from Ireland via Scotland, Norway, Sweden, and Finland to Estonia, the contributors to this special issue study how diverse groups of pilgrims and stakeholders operationalize history and heritage in relation to pilgrimage. Travelers with varied backgrounds and motivations, loca...

Yoshizu 42. See Yoshizu Yoshihide, Kegon Zen, pp. 269-336. 43• This text is often called the Chung-hua ch 'uan-hsin-ti ch 'an-men shih-tzu ch 'eng-hsi t 'u (Lineage Chart of the Masters and Students of Ch' an in the Transmission of the Mind Ground in China). However, Ishii Shiid6 has argued that the phrase "ch 'erig-hsi t'u" (lineage chart) is used only for diagrams of dharma lineages and has suggested that the title P'ei Hsiu shih-i wen is more appropriate ("Shinpukuji bunko shoz6 no Haikyii shiiimon no honkoku," Hanazono daigaku Zengaku kenkyii 60 [ 1981 ]). 44• For a discussion of these developments during the Sung dynasty, see Robert Gimello's chapter on Wen-tzu Ch'an in this volume. 45• For more on Tsung-mi, see Kamata Shigeo, Shiimitsu kyogaku no shisoshiteki kenkyii (Tokyo: TOkyo daigaku shuppankai, 1975). Peter Gregory has written a number of thorough articles on Tsung-mi; see especially his excellent study, "Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of Mind," in idem, ed., Sudden and Gradual: Approaches to Enlightenment in Chinese Thought (Honolulu: University of Hawaii Press, 1987). 46. Ching-te ch 'uan-teng lu 5, T 51.240c. Glossary An Shih-kao 4'-l!!-$, Ch'an ~ Ch' an tsung ~ '¥ Ch'an-yuan chu-ch'uan-chi tu-hsu =i'i!5w.~ti~tPf ch'eng rS.. ch'eng-hsi t'u 11<~ ~ Ch'eng-kuan ifltl Cheng-kuan lun .iE.U~ Chi £ Chi-tsang ti lit chiao ;f;: chiao-i fen-ch'i ;f;: J §. 'ft 1t Chiao-kuan kang-tsung ;f;: Utlll '¥ chiao-p'an ;f;:f~ Chieh-shen-mi ching su WI iff: WHHi chien fo-hsing .It fldi chien-hsing .lt•li chih Jl:. chih-hsien hsin-hsing tsung ti. J!l•~ •li '¥ Chih-hsii ltV :Ill!. Chih-i ltV!!! Chih Lou-chia-ch'an j: $~~ Chih-yen ltl'UI. ching ~ Ching-hsin chieh-kuan fa it•~*ur, Ching-te ch'uan-teng lu *-"1-tt.E;:.tTU ch'uan 1i; Ch'uan fa-pao chi-fi;;~':i:~e. Ch'uan-fa cheng-tsung lun 1i; ~.iE W til; Ch'uan-hsin fa yao 1i; •~~.f. Chuang-yen Seng-min .tt .lt fit l Chung-hua ch'uan-hsin-ti ch'an-men shih-tzu ch'eng-hsi t'u <~> •-fi;; .~ ~w rH•Ji ~ 11< ~ ~ Chung-kuan lun <!>Utili Chung lun o/ til; Ch'u san-tsang chi chi l:l: .E.. /it ~e.~ Dogen ~:it Fa-chieh kuan-men ~W.Ur, Fa-hsiang ~{EJ Fa-hsien i! ill fa-hsing kuan ~•lit! Fa-hua hsuan-lun i!-'j:: til; Fa-hua i su ~-'-J §; 1! Fa-ts'ai it. ;;f '[zu-fang i-wang chi § FiJ it~ • Uisang 4\~ Wang-chin huan-yiian kuan ~~il51.f-ill. Wen-ch'ao ::t;t!l wen-chien fo-hsing llfl .t 1A •li Wen-tzu Ch'an ::t¥:f.!!! Wonch'uk f'3 lJill wu-chia ch'i-tsung 3i. ' $<-!: ' ,f," Wu-chiao chang .1i.fx.-:t Wu-chiao chih-kuan 3i.fx..JI:..U 338 Wu-liang-i-ching hsii $-1-4\ *I:Jf Wu-shih yao-wen-ta A+ .:f. M ~ wu-wei chen-jen $1it. ~A. Wu-yiin kuan A ii lR. yen-chien fo-hsing 0~ .ft.1.Mi Y oshizu Y oshihide i!i ~ 1i: * yiian ;l.f, Yoshizu Yiian-chiieh ching fi1 ')t *I: Yiian-chiieh-ching tao-ch'ang hsiucheng i fii 1¥: *I:~~ ~HE~ Yiian-jen lun J,f-A.~ Yu-hsin fa-chieh chi ~ .-:~):i; .W. tL

  Resumo Na segunda metade do século XX começou uma mudança musical nas igrejas evangélicas brasileiras, envolvendo tanto o aspecto musical como a letra. A comparação das letras entre os hinos cantados pelos evangélicos anteriormente com as letras da nova musicalidade apontam para o abandono de temas tradicionais da fé cristã. Entre esses temas deixados de lado está um dos mais caros para a teologia que é a natureza como criação divina e espaço privilegiado da presença de Deus. Na natureza Deus se mostra poderoso e glorioso e isso diversos dos antigos hinos diziam. As novas canções tenderam a abandonar esse aspecto teológico.  

Baseando-se numa análise da obra poética de Johann Wolfgang Goethe, o artigo busca apresentar e estabelecer a contribuição deste autor para a reflexão filosófica sobre a religião em sua época e no contexto cultural de língua alemã. Para tal, discutem-se, em seqüência, os seguintes aspectos: (I) Goethe e sua relação com a modernidade filosófica; (2) Goethe e a contribuição alemã à moderna filosofia da religião; (3) o paganismo de Goethe; (4) o panteísmo de Goethe. Dados estes passos, chega-se, finalmente, à caracterização daquela que seria a (5) religião de Goethe.