Search Results (10)

In the ancient world, the Greek word hairesis (heresy) connoted an option or school of thought, but with the rise of the Christian church it took on the meaning of false teaching, and in the Middle Ages it was redefined as willful opposition to the Catholic Church’s authority, often equated with treason. In 1415 the Czech reformer Jan Hus was convicted of heresy and burned at the stake, primarily because of his persistent refusal to acknowledge the authority of popes and councils to define orthodoxy. During the Protestant Reformation, confessional statements established new norms for orthodoxy and declared other churches heretical, and by the time of the Thirty Years War, accusations of heresy were a way to establish one’s political and religious identity. One exception was the Bohemian Brethren (also known as the Moravian Church), which emerged after the Hussite wars and faced persecution but never claimed to be the one true church. Their rejection of confessional exclusivity and state-sponsored religious persecution made them suspicious to many churches in the late medieval and early modern period. They played key roles in the two most famous ecumenical statements of the Reformation era: the Consensus of Sandomierz in Poland and the Confessio Bohemica in Bohemia. In the seventeenth century, the internationally known Moravian bishop John Amos Comenius continued to promote the Moravians’ practical ecumenism as part of his larger program of social reform and peace-making. In the eighteenth century, the Moravian Church was revived under the leadership of the Lutheran nobleman Count Nikolaus von Zinzendorf, who was often accused of heresy on both sides of the Atlantic in large part because of his ecumenism. Although the Moravians repeatedly affirmed their agreement with the ancient statements of Christian orthodoxy and Luther’s Augsburg Confession, their efforts to promote Christian union without violence was seen as dangerous to the social order. This paper will argue that much of the opposition to the Moravian Church in the early modern period stemmed from their irenic and ecumenical approach to Christian doctrine. Full article

This article re-examines Islamic ethics of war and peace by returning to the formative Meccan–Medinan trajectory of the Prophet Muḥammad’s life, where early Islamic moral reasoning developed amid persecution, migration, diplomacy, and armed conflict. Contemporary debates frequently portray Islam either as a tradition that sacralizes violence through jihad or as one that reduces peace to purely inward spirituality. Both perspectives obscure the historically grounded ethical discourse that emerged within the early Muslim community. This study argues that the Qurʾān—understood within the Islamic tradition as the authoritative source of ethical guidance—together with prophetic practice articulated a coherent moral framework governing the use of force, the pursuit of peace, and the restoration of social order after conflict. Drawing on Qurʾānic discourse, canonical ḥadīth, classical tafsīr and sīrah literature, and modern scholarship in Islamic studies, religious ethics, and conflict resolution theory, the article reconstructs how early Islamic sources represent the ethical regulation of violence. The analysis identifies a threefold trajectory in prophetic practice: a Meccan phase characterized by nonviolent endurance and moral witness under persecution; a Medinan phase marked by constitutional governance, plural coexistence, and tightly regulated defensive warfare; and a culminating ethic of negotiated peace and post-conflict reconciliation exemplified in the Treaty of Ḥudaybiyyah and the Conquest of Mecca. Taken together, these stages reveal an integrated moral vision in which force is neither celebrated nor treated as a default instrument of political expansion, but permitted only under strict ethical constraints shaped by justice (ʿadl), mercy (raḥma), proportionality, and the protection of communal life. By reconstructing this early prophetic framework, the article demonstrates that Islamic sources contain significant internal resources for limiting violence, regulating warfare, and prioritizing reconciliation. In doing so, it contributes to contemporary scholarship on Islamic ethics and situates the prophetic model within broader global debates on the moral regulation of war, peacebuilding, and post-conflict justice. Full article

During the parliamentary elections in Italy after World War II, rumours spread in the public sphere about the occurrence of “miracles.” These “miracles” were interpreted as warning messages from the divine about the danger posed by the Communist Party. This was considered part of a strategy to promote Christian Democrats by representatives of the Catholic Church and was viewed with concern by communist countries in Eastern Europe as the phenomenon began to spread. In the second half of 1948, the Romanian authorities initiated measures to abolish the Greek Catholic Church and persecute the Roman Catholic Church. In this context, rumours spread in Catholic circles about “miracles” intended to stimulate the resistance of believers in the face of persecution. The phenomenon of “miracles” also spread among Orthodox believers, who were dissatisfied with the elimination of religious education in schools and the beginning of the collectivization of agriculture. For this reason, this phenomenon was considered a danger by the communist authorities in Romania. In this study, we aim to examine how the authorities dealt with the issue of “miracles,” what measures were taken, which institutions were involved, and what the consequences were for long-term religious policy in communist Romania. Full article

The Ukrainian Greek Catholic Church (UGCC) is an Eastern Catholic Church that lives according to the Ukrainian–Byzantine Christian theological, liturgical, canonical and spiritual tradition and is in full and visible communion with the successor of Peter. Unity with the Roman Apostolic See has become one of the most important foundations of the UGCC’s identity, enriching its church life and strengthening its ecumenical ministry. As a sui iuris Church in the “family” of Catholic communion, the UGCC actively develops its ecumenical commitments with the Orthodox Churches and Protestant ecclesial communities. In this article, we will briefly examine how the UGCC developed its communion with the Bishop of Rome and how communion with the Apostolic See was a blessing for this Church, but at the same time sometimes became a threat to its existence in times of persecution by totalitarian regimes. We will also present the current religious context in which the UGCC operates, analyze some of its most important ecumenical initiatives and examine its participation in the development of interfaith dialogue in Ukraine. We will consider the challenges that the Russian invasion has brought to the UGCC and other religions in Ukraine, and how the UGCC, by developing communion with Rome, manages to witness the Gospel of life in the difficult circumstances of war and death. Full article

The purpose of this study is to present the perceptions of Poles from Lviv regarding the aid involvement of Christian churches during Russia’s war against Ukraine. Christian churches appear privileged and effective sites of aid delivery in the narratives of respondents. However, this does not mean that they have a monopoly on aid activities. The foundation that underpins these activities is particularly evident in the categories highlighted in this article: the role of clergy in local communities (leaders), personal knowledge of society, church infrastructure, and the churches’ experience gained during the USSR’s persecution of religion. The assistance identified by respondents boils down to material and emotional support, experiencing religious practices, and involvement in direct activity on the war front. The research was based on individual in-depth interviews (IDIs), conducted in December 2023. Full article

Among the biblical characters used as examples in developing and explaining satyagraha, Daniel is the most important after Jesus. In Gandhi’s speeches and writings from 1909 to 1946, Daniel served as the ideal satyagrahi both in South Africa and in India. Over time, Daniel received company in the gallery of examples in which Socrates occupied a prominent place. Depending on theme, place, and audience, past and present characters from different traditions and scriptures accompanied Daniel. They represented the development of aspects of satyagraha: nonviolent active resistance as a weapon of the strong, courageous actions as a deliberate choice without excitement, love for the antagonist, preparedness to suffer, and no fear of death. All these aspects are embodied by the Gandhian Daniel. Gandhi emphasized the active role of Daniel as a resister, not the traditional view of the victim of court intrigues. In this paper, I argue that the image of the ideal satyagrahi Daniel could be strengthened by combining the court narratives from the first half and the apocalypses from the second one of the biblical book. The article provides context both for Gandhi’s political and religious practice and for the book of Daniel. The strange world of apocalypses seems to contradict the model of the Gandhian figure Daniel. However, they are crisis literature, and it makes sense to observe how the protagonist and his audience in times of occupation, persecutions, and war ask for guidance. Apocalypses show how Jewish resistance to foreign rule was conceived. The result of the survey is a complex image of competing literatures from roughly the same period and the hands, heads, beliefs, and sufferings behind them. The view of the end of history, a program of nonviolence, and hope in the Daniel apocalypse serve as contrast propaganda to contemporary visions on the violent Maccabean revolt and the Seleucid persecutions. They offer a nonviolent counterweight to the ideology of the state propaganda of the Seleucids. They contradict the historiographic idealization of the Maccabean revolt and its armed resistance. Full article

This paper explores the religious projection and ethical appeal in the art and literature of Leda and the Swan created from ancient times to the contemporary era, so as to make a comparative review and reading on it, providing religious reflection and ethical enlightenment to today’s society. From ancient Greek vase paintings to contemporary English poems, the investigation shows that the story of Leda and the Swan has been continuously rewritten and revalued by history, religion and social ethics. The interaction between Leda and the swan goes from divinity to humanity, increasingly out of the cage of eroticism, symbolizing the process of transforming into a secularized life. Besides, Leda, as a representative victim of traditional patriarchy and religious persecution, goes from bondage to liberation, signaling the awakening of feminine consciousness and the gradual collapse of patriarchy; while the swan, an incarnation of power and desire under patriarchy, becomes an object of condemnation. However, as for who is the victim and who should be condemned, there are different religious and ethical standards in different historical periods, which reflects the development and evolution of religious rules and ethical orders in the historical process. By highlighting the Trojan War or woman’s sufferings, Leda and the Swan, in fact, reveals that the tragedy results from the uncontrollable animal factor and free will, and that women should face their ethical or religious identities to make correct choices. Full article

In the beginning of the Religious Society of Friends, in the seventeenth century, Quakers sought sanctuary from persecution in England and its American colonies. Later they provided sanctuary to people fleeing persecution, slavery, and war in many countries. They base their humanitarian efforts on five Testimonies and their core beliefs in the inner light of God in every person and the primacy of individual conscience. Often their sanctuary activities have led them into conflict with repressive governments and religious authorities. Their relief work with refugees, asylum seekers, and other migrants, sometimes under dangerous conditions, earned them the Nobel Peace Prize in 1947. Despite their small numbers, Quakers have continued to play leadership roles in humanitarian initiatives up to the present day. Their sanctuary tradition has now flourished for more than 350 years. Full article

During the European crisis of the thirties of the twentieth century, the most significant persecution of the Catholic Church in the history of Spain was generated. With the ultimate goal of saving lives, the Foreign Diplomatic Corps provided many humanitarian services, the most important of those the massive granting of diplomatic and consular asylum to more than 11,000 people, including Catholics and clergy. This article analyzes the genesis and realization of this fact and its consequences, which were supposed to maintain and facilitate a clandestine Catholic cult in the Spain of Popular Front. Full article

Karl Löwith (1897–1973) and Erich Auerbach (1892–1957) were assimilated German Jewish scholars who came to America during and after World War II. In the early 1940s both émigrés wrotetheir masterpieces From Hegel to Nietzsche and Mimesis in Japan and Turkey. In these books, the philosopher as well as the philologist, provide a certain philosophy of history forced by the historical crisis of Europe. The differences in their viewpoints can clearly be seen in their decisive judgments on Goethe and the French Revolution. The comparison first looks at the question what impact the reality of being expelled from the German University of Marburg had on the development of their thoughts. The expanding war and the persecution of the European Jews is taken into account as well. The second focus is directed on the experience both made at the American East Coast and how this might have influenced their later writings namely Meaning in History and Philology of World-Literature. And at last the question is raised which significance the Jewish-Christian background had for Löwith and Auerbach especially for their attitude towards the religious sphere. Full article