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Advancement in science and technology that has been achieved by human beings does not necessarily imply they are freed from environmental problems. Buddhism since the very be-ginning has been in harmony with nature; the Buddha was fond of nature; however, it is very little its sources speak about the interconnection between human and environment. The ques-tion of the significance of cultural ecology comes into prominent in these days as there has been increasing environmental problems happen. Borobudur Buddhist temple in Central Java contains some ideas or elements that can be used to cope with the problems mentioned. Inter-estingly, the whole body of the monument was inspired by the teachings of the Buddha and Buddhism in which the Causal Law having impetus in the theory dependent-origination (Pratyasamutpada) is reflected clearly in the reliefs of Mahakarmavibangga in Kamadhatu base level. For a better understanding of this law, the connection with cosmology in Maha-yana Buddhism is discussed in brief. It is found that there are various natural elements were depicted and crafted by the artists in a high standard of art as the manifestations of the Bud-dha’s teachings. Amongst the natural elements depicted here, tree, plant, or forest are domi-nant elements, which appear almost in all reliefs either in the main walls or balustrade. The relatedness amongst the elements is shown beautifully in complex relationship amongst them, and this has moral, aesthetical, spiritual, and ecological messages that need to be known for spiritual ascendance. When the interaction amongst them should be accomplished it is re-quired an ethical principle as how to maintain harmony with those natural elements, animals and human beings for a better world order and happy life.
The ancient Egyptians were accustomed to use "travel" and "individualism" as metaphors for the journey of one's life, as an expression of an individual’s aspirations in pursuit of a goal, whether on land or sea. ,A person who exhibits unusual attitudes or deviates from the cultural path of Egyptian society, will face obstacles and serious difficulties such as drowning, drifting, or disaster, while at the same time being tested by the gods, who could integrate him back into society and the Egyptian culture again, or leave him in the depths of darkness. In this context, our paper aims to shed light on the importance of individualism and how it is used as the basis for deviation from the prevalent cultural path. It also examines the relationship between individualism and the Egyptian culture, social identity, and self-representation. It also deals with individualism as an expression of human ambition, and its implications. Additionally, it discusses the issue of determinism and divine fate and their impact on the orientation of humans travelling through life, as opposed to human free will.
Im 1. Teil werden zunächst religionsphilosophische, theologische und kulturtheoretische Voraussetzungen der Christian Songs behandelt.
Dazu werden die Begriffe Religion, Religionskultur, Kultur, Mythologie und Glaubensbilder geklärt. Im nächsten Schritt wird die protestantische Existenzper-spektive Martin Luthers ausführlicher dargestellt. Die Ausführlichkeit ergibt sich daraus, daß Martin Luthers Religionslehre das theologische Fundament der Chris-tians Songs ausmacht, sie aber zumeist in der vom Zeitgeist bestimmten Öffent-lichkeit nicht sonderlich bekannt ist oder neuerdings verzerrt dargestellt wird.
Abschließend wird, um den weltweiten Erfolg der Sangesbewegung zu verstehen, kurz deren Performance angesprochen.
Im 2. Teil werden ausgewählte Christian Songs insbesondere daraufhin unter-sucht und kommentiert, inwieweit sie das protestantische Existenzverständnis im Sinne Martin Luthers, insbesondere die theologischen Grundsätze sola gratia - allein aus Gnaden und sola fide – allein aus Glauben widerspiegeln.
Characteristics of the Christian movement in North Korea and the former GDR are fundamentally different and based on the facts presented before. While the Christians in the North can only operate in the underground, at risk of being sentenced to work in a labour camp, to torture or even to execution when identified as Christian, the Christians in the GDR were freer although they suffered from repression, too. Compared to non-members they had clearly many disadvantages. However, as a state-independent organization, they were officially recognised and therefore an institution that was capable of leading a dialogue with the government. Moreover, they were able to connect themselves to other political alternative groups representing together a quite large group that was dissatisfied with the present situation without having the prior goal to overthrow the state. Awareness, dialogue and organization - these factors can be considered as decisive advantages in this process. As for North Korea creating awareness and dialogue seems to be a target for support. Even from a humanitarian angle alone. Awareness comes through information and that should be increased, e.g. through mutual development projects, continuous human and food aid, or why not initiating town twining? Just to name a few. More contact will generate more awareness and people will start rethinking their attitudes. Even if the elite benefits it may have a positive impact. Dialogue is pivotal in order to exchange one’s ideas und rethink one’s standpoints. Thus, a dialogue with the outside world shall be maintained and a dialogue among the people within the country shall be supported. Time will show if the introduction of mobile phones and the internet in North Korea will increase dialogue and will finally lead to the third suggested step of grass roots community building - organization. An ecclesial movement alone did not cause the change in East Germany and it will not do in North Korea. But it provided an important ground to connect people and accelerate change in the long run.
The article presents a list of the Byzantine churches founded by the emperors of the Theodosian dynasty. The list of entries is accompanied by a historical commentary, bibliographical information and photographic evidence of the surviving sites. The bibliographies provide updated references for the history of the buildings and other issues such as the reliability of the sources and locations of the foundations. This list is based mainly on R. Janin’s work, Les églises et monastères de Constantinople byzantine (Paris, 1953, 1969).
Seit mehr als 14 Jahrhunderten glauben Muslime, Sunniten wie Schiiten, daran, dass der Prophet Muhammad (gest. 632) der letzte Prophet sei und nach ihm bis zum jüngsten Tag weder weitere Propheten noch Gesandte kommen werden. Im 19. Jahrhundert ist eine neue islamische Bewegung in Erscheinung getreten. Diese neue islamische Glaubensgemeinschaft der sogenannten "Ahmadiyya"1 wurde 1891 von Mirza Ghulam Ahmad im indischen Punjab ins Leben gerufen. Anfangs erhob er den Anspruch, ein Erneuerer (mugaddid) des Islam zu sein. Einige Jahre später ging er, über seinen Aufruf zur Erneuerung hinausgehend, dazu über zu erklären, er sei der verheißene Messias und Mahdi2 des Islam. Schließlich verkündete er, göttliche Offenbarungen erhalten zu haben und ein Prophet Gottes zu sein. Diese Verkündigungen widersprechen, theologisch gesehen, eindeutig den Glaubenslehren der orthodoxen Muslime und riefen folglich ihren Zorn hervor. Trotzdem wurde die Ahmadiyya als eine unabhängige islamische Gemeinde im Jahre 1901 in Qadian registriert. ...