Search Results (11)

In the history of Turkish-Islamic culture, every stage of human life—from birth to death—has been ritualized with profound symbolic and spiritual meanings. Turkish religious music has functioned as a fundamental element in these transitional phases, possessing both aesthetic and devotional dimensions. In individual rites of passage such as naming, circumcision, beginning school, and marriage, as well as in collective rituals such as bidding farewell to and welcoming Hajj pilgrims or observing religious days and nights, Turkish religious music has held a significant place. Confronting death—an inevitable and sorrowful reality of life—Turkish society has employed religious music as a consolatory and spiritually guiding medium, transforming it into a ritual mode of expression intended to soften the disruptive impact of death and to give meaning to the mourning process. Sufi order funerals represent one of the manifestations of this aesthetic depth. In this context, (Janāza) funeral ceremonies are not merely occasions of farewell but also rites of metaphysical acceptance and surrender. Since death is considered not an end but “wuṣlat,” that is, reunion with the Absolute Truth (al-Ḥaqq), within Sufi thought, the funeral rites of Sufi orders have been shaped accordingly. In Mawlawī, Bektāshī, Jarrahī, and Rifāʿī orders, not only the canonical funeral prayer (ṣalāt al-janāza) but also various forms of religious music are performed, imparting both aesthetic and spiritual depth to the ceremony. This study aims to examine the religious musical practices present in the funeral ceremonies of these four major Sufi orders, all of which have historically maintained a close relationship with music. A qualitative ritual-musicological approach has been adopted; semi-structured interviews were conducted with the Shaykh of the Rifāʿī order, the Zakirbaşı of the Jarrahī branch of the Khalwatī order, and a Dede of the Bektāshī order. The data sources of the study consist of interview materials, archival-based works, literature on the history of Sufism, sources on Turkish religious music, and digital recordings of Sufi orders’ funeral rituals. The limited number of interviews were analyzed through thematic analysis, while textual analysis and contextual interpretation were employed to examine in detail “the musical forms, thematic structures, performance contexts, and symbolic functions” present in these rituals. Preliminary findings indicate that the music unique to Sufi order funerals fulfills multiple functions, including “spiritual consolation, strengthening social solidarity, doctrinal expression of belief in the afterlife, and transforming mourning into a sacred experience.” The funeral traditions of the four orders examined possess distinctive musical structures, and these structures constitute an identifiable aesthetic form within the Ottoman and Turkish religious-musical tradition. It has also been determined that the repertory performed in Sufi orders’ funeral ceremonies is largely rooted in the tekke (Sufi lodge) musical tradition and that various forms of Turkish religious music are prominently represented in these rituals. This study has brought to light the religious musical repertory performed within the funeral rituals of Sufi orders—an area that has remained insufficiently explored to date—and has demonstrated that this repertory exerts positive psychosocial effects on both Sufi adherents and other participants in their approach to death. In this respect, the study sheds light on the repertory of Turkish religious music and offers an original contribution to the scholarly literature. Full article

Genesis 3:16b has traditionally been interpreted as proof of woman’s inferiority, her nefarious powers of seduction, and as a license for men to rule and master her. Such an interpretation seems to have a much greater affinity with the Hellenistic context from which it arose than with its immediate Hebraic and Ancient Near Eastern context. If we are to remain faithful to this context—where woman was held in high esteem—we need more than ever to approach Genesis 3:16b with a lens that does not do violence to the woman. This article seeks to offer a new exegetical lens on Genesis 3:16b, as a redemptive rather than a punitive moment. This will entail that the two key concepts “rule” (mashal) and “loving intention” (teshuqah) be re-interpreted, in the light of its Ancient Near Eastern context, as containing vestiges of the sacred marriage trope figuring in Sumerian cultic texts, notably the Courtship of Inanna and Dumuzi. The parallels between our story and the Courtship will reveal some stunning parallels, enabling us to illuminate a radically new understanding of Genesis 3:16b as a sacred marriage scene, with the woman enabling the uplifting of man, inaugurating his reign as the king of the land, rather than finding herself dominated by him and a victim of his power over her. Full article

The article analyzes the mythological concept of Slavic paganism developed by Alexander Afanas’ev in his three-volume study Poetic Views of the Slavs on Nature: An Attempt at a Comparative Study of Slavic Traditions and Beliefs in Connection with the Mythical Tales of Other Related Peoples (1865–1869). In this book, Afanas’ev established numerous parallels between the pagan myths of the Slavs and other Indo-European peoples and reconstructed mythological images of the world tree, the tree of life, and the world egg. He also reconstructed myths about the sacred marriage between heaven and earth; the creation of the world from the body of the first man and the creation of man from the natural elements; the dying and resurrected god of vegetation and fertility; and the duel between the god of thunderstorms and his earthly adversary; as well as dualistic myths about the struggle between the forces of light and the forces of darkness and about the creation of the earth. Afanas’ev also explored enduring metaphorical pairs such as death–dream, battle–wedding feast, thunderstorm–battle, and so on. Depending on the readers’ points of view, they can appreciate the book as a grandiose compendium of folklore and historical-ethnographic materials; as a scholarly work devoted to Slavic mythology; as a symbolarium of folk culture; and as a beautiful fairy tale about the pagan past. Although Afanas’ev’s book has all the attributes of a scholarly publication, it can also be read as a work of fiction in which the author does not so much analyze mythology as he tries to present the point of view of a primitive poet–artist. Full article

This paper examines a female Yiguandao (一貫道) leader’s lifelong history of practising the faith: Huang Shih-Yen (黃世妍, 1940–), the Elder (qianren 前人) of the subdivision Baoguang Chongzheng (寶光崇正). The journey begins with her conversion to Yiguandao and devotion to its religious practices, followed by her assuming leadership of a subdivision and expanding overseas proselytising missions. Female leaders are not uncommon in modern and contemporary Yiguandao; however, Huang presents a different image from that of conventional female leadership in popular Chinese religions. First, unlike most female leaders who refuse marriage, Huang is a wife and mother; she has shouldered both sacred and secular duties. Second, when she gained leadership, her husband, who was also an Elder of Baoguang Chongzheng, followed and assisted her in managing the temple affairs. Third, she was personally and actively involved in missionary outreach rather than being a spiritual mentor. The materials used to investigate Huang’s life history were predominantly oral history and my own participant observations. This paper illustrates that women’s contributions to religious practices may be on par with their male counterparts, but their stories have been overlooked. Full article

In the framework of the process of secularization of civil society, the institution of marriage has traditionally been at the crossroads between religious and secular law, and it gives the opportunity to investigate whether and to what degree a religious law can develop when it interacts with a secular juridical context without weakening its identity. The Italian lawmaker has traditionally adopted a “benevolent secularism” approach, trying to balance new social expectations with the Catholic idea of marriage. The above-mentioned approach has resulted in aligning with the mainstream opinions in Italian society, which are consistent with the guidelines of the Catholic Church. Indeed, in Italy, the Catholic Church, which considers marriage as a sacred unbreakable bond between a man and a woman, has often had an open and incisive influence on legislative policy choices. Since 1970, there has a been a gradual erosion of Catholic influence on public policies. New statutes and judicial rulings concerning such issue have emphasized a sharp ideological and political polarization between two opposite ethical narratives: the secular and the religious/Catholic one. Catholic tenets are no more able to influence political democratic processes. In the last fifty years, Italian legislation has followed a more progressive direction with regard to the issue of marriage, taking distances from the Catholic model. The Italian legal system has also started to face controversial issues, such as the status of same-sex unions, recognizing broader rights with a view to guaranteeing the coexistence of multiple views about marriage. Thus, the Catholic Church is challenged by new paradigms and is undergoing deep internal tensions and transitions. The present paper aims to focus on some new challenges, with regard to the status of divorcees who married again, unmarried couples, and same-sex couples in canon law. In the framework of the debate concerning the role and the reformability of religious laws, it will take into consideration new pontifical approaches. Full article

This paper explores the rites of passage rituals as the loci of health outcomes. It highlights how religiously sanctioned practices play a central role in healthcare in defiance of the perceived private and public dichotomy that dominates the modern secular mindset. Highlighted in the chapter are African rites of passage, specifically breast “ironing”, female genital mutilation/cutting (FGM/C), and child marriage. Drawing from findings of a survey of 50 respondents, the chapter illustrates how these practices exemplify how rituals invoke health concerns in Africa and amongst Africans in the diaspora. The elevation of scientific knowledge and the privatization and categorization of religious knowledge as non-scientific in the mid-19th century resulted in the separation of the cure for the physical body from the spiritual factors, thus eliciting statements like “medicine is secular” and “religion is sacred and private.” In reality, however, medicine and religion have been interwoven for centuries and ancient holistic paradigms of healthcare have been present in many cultures even as society has modernized. Full article

Some studies suggest that religious people cope better with stress. For married couples, if partners perceive their relationship as sacred, supportive dyadic coping mediates the association of sanctification with marital satisfaction and well-being. In the current study, applying the actor–partner interdependence model to 116 Polish couples (n = 232), aged between 21 and 64 (males: M = 37.8, SD = 11.8; females M = 37.1, SD = 12.0), we examined the link between centrality of religiosity and dyadic coping. Although general dyadic analyses indicate that centrality of religiosity and dyadic coping are unrelated concepts, at the subscales level, we could observe few significant relationships. The results show that Polish religious men rate their common dyadic coping low. Actor effects in women are moderated by the type of relationship (cohabitation and civil marriage vs. catholic marriage). Full article

Refusing to accept her expected role of becoming an item of negotiation in an arranged marriage to strengthen a political alliance, Agnes of Bohemia (1211–1282), daughter of King Přemysl Otakar I of Bohemia and Queen Constance of Hungary, chose to use her royal dowry to finance construction of the first hospital, convent, monastery, and church in Prague committed to the teachings of Saint Francis. Her youth was influenced by nuns providing her education, by a strong familial precedent in the support of churches and convents, and by religious contemporaries. Joining the fledging Franciscan movement, this remarkably well-educated and deeply committed woman entered as abbess of the convent in 1234, dedicating her life to poverty without endowment, devotion, and service to the sick and poor. Agnes was beatified by Pope Pius IX in 1874 and canonized by Pope John Paul II in 1989. Her legacy remains in Prague today with the Gothic convent she constructed now serving as a premiere museum devoted to the Medieval and Renaissance religious art of Prague and Central Europe. Thus, the original goal of building a sacred space for sisters in order to foster spiritual mediation has now been redirected to provide the public the opportunity to become immersed in ecclesiastical reflection viewing the works of artists such as Master Theodoric, the Master of Vyšší Brod, the Master of the Třeboň Altarpiece, and others. Full article

Theologians, pastors, and psychological help-providers have not always worked harmoniously. This can be especially true with couples. Theological and pastoral help-providers value marriage as sacred and are reluctant to entertain ending it. Most psychotherapists have more training and experience in individual psychotherapy than in couple therapy. Drawing on the parable of the Good Samaritan, we appeal to theologians, pastors, and psychological help-givers to work together. We examine ways that psychological findings might inform theology and pastoral practice. As an example, we use forgiveness in committed romantic relationships. What causes strong couple relationships are the formation, strengthening, maintenance, and (when damaged) repair of ruptures in the emotional bond. Thus, forgiveness is one major cause of good marriage. Forgiveness requires being oriented toward the other person’s welfare, and in humility responding to wrongdoing mercifully. Forgiving in committed relationships seeks a net positive emotional valence toward the partner built on empathy, humility, and responsibility. Good relationships also involve self-forgiveness when one feels self-condemnation over one’s own misdeeds. For help-givers, humility is a key to promoting relational experiences of virtue. We show that forgiveness is related to health. Religiously oriented help-providers can promote better relationships and better health by fostering forgiveness. Full article

This article adds to recent literature in the study of religion and marriage by examining older couples’ use of religion as a cultural repertoire in enduring marriages. The study includes qualitative analysis of in-depth interviews with 43 married, Christian couples. Couples reported four predominant social contexts that gave sacred meanings to their marriage: prayer, worship services and sermons, first-rite rituals and communion. These social contexts magnify sacred meanings within religious cultural repertoires by enhancing older couples’ perceptions of their marriages as sacred through formal and public recognition of their marriage longevity, lauding their marriage longevity as a blessing from God to be emulated, promoting religious meanings of familism and giving positive marriage outcomes sacred meanings. Negative effects of religion on marriage outcomes occurred among older couples when lived experiences of religion conflicted with their cultural expectations for enduring marriages. Full article

Researchers have examined how perceiving marriage as “sacred” or believing God is manifest in marriage is associated with marital functioning and satisfaction, but little is known about how biblical family metaphors (e.g., God is father) inform Christians’ interpretations of family relationships. Few studies explore the perspective of individuals who believe in, interpret and apply these metaphors to their relationships. This study uses Hermeneutic Theory to examine how Evangelicals apply the metaphor of Jesus as husband and the church as bride to their intimate relationships and spirituality. Qualitative interviews with 15 Evangelicals explored the meaning, interpretations, and processes of marital relationships in light of the Christ-groom God image. Participants indicated many ways the metaphor was useful: value partners more; invest more in the relationship; strive to demonstrate love, patience, etc. toward partners; and guidance in relationship structuring. They discussed how their couple relationships opened positive and negative possibilities for relating to God. Gender hierarchy and implication that husbands are the “head” or “Christ” figure in marriage caused incongruence for some participants as did the difficulty of comparing a person or human relationship to a spiritual metaphor. Application, implications, and ideas for future research are discussed. Full article