THE RELATIONSHIP BETWEEN CHURCH AND STATE IN THE MEDIEVAL DOCUMENT DICTATUS PAPAE

The Dictatus Papae is a key primary source for research into the history of Church reforms in the eleventh century, the leading figure of which was Pope Gregory VII Hildebrand. The document consists of twenty-seven statements defining the prerogatives of papal authority in other ecclesiastical and spiritual areas as well as in relationship to secular rulers under the pope’s spiritual authority. This paper will examine some of these statements giving the pope religious and secular prerogatives regarding his authority over secular rulers. A detailed analysis of some of these statements and of historical literature related to the document will provide clear insight into how current historical scholarship views the document and will also showcase the document’s concepts from a completely new perspective. Thus additional space will be opened up for a detailed analysis of the influence of this document on the development of the relationship between Church and state from the time it was written until the present day.

Dissolving Gender Difference – Female Teachers, Male Allies and the Creation of Islamic Sufi Authority in Afghanistan

This article offers a case study of contemporary female Sufi leadership and teaching within a branch of the Qadirriyah Sufi order originating with pir Allama Faizani. Based on ethnographic participant observation and oral history interviews, it traces the development of female inclusion within spiritual practice, such as meditative zikr [lit. remembrance], and religious leadership in urban Afghanistan. Addressing the paucity of writing on Afghan women as Muslim actors, the article considers how the founding pir became a moral exemplar for gender inclusive conduct, facilitating women's participation and inspiring a community ethos of male allyship. The Faizanis legitimize women's participation through recourse to the spiritual psychophysiological organ of the heart, rendering divine connection a non-gendered endeavor that transcends social categories. In addition to the discursive erasure of gender, the community navigates restrictive environments and expectations through practical adaptations such as new cultural organizations. This article examines how women train to access, navigate and control inner states during zikr and documents how this process is interlinked with the relational establishment and creation of spiritual authority.

Enslaved Muslim Sufi Saints in the Nineteenth-Century Sahara: The Life of Bilal Ould Mahmoud

This article centers on the life of Bilal Ould Mahmoud, an enslaved man who became a spiritual authority in the nineteenth-century Sahara. It examines how Bilal's piety allowed him to rise to prominence in a hierarchical context that subjugated him to an inferior position. Yet what makes him so fascinating to study is his ability to achieve the highest station as a Sufi saint without being attached to a Sufi order. Using Bilal's case, this article makes two important contributions to the historiographies of Sufism and slavery. First, it brings fresh perspectives to the studies of Sufism outside of ṭarīqa (Sufi orders). Second, it contributes to the studies of Saharan slavery by exploring enslaved Muslims’ experiences beyond the practice of illicit magic, and also as part of how they exercised their saintly authority as empowered agents. In the process, it analyzes the interplay among Islam, race, and slavery in the nineteenth-century Sahara.

A VISUAL METAPHOR OF THE MEDIEVAL SOCIETY IN THE LATE 15th - EARLY 16th CENTURIES RUSSIAN “IN THEE REJOICETH” ICONS

The author examines the “In Thee rejoiceth” icons as visual sources that make it possible to reconstruct the ideal model of medieval society in the Moscow culture of the late 15th and early 16th centuries. This icon type, which includes the scenes of “Human race” collective praying to the Mother of God, is of Russian origin. Unlike other works of that time typologically close to it (“The Intercession”, “The Congregation of Our Lady”, “The Congregation of All Saints”, etc.), the “In Thee rejoiceth” icons demonstrate a historical connection to religious and socio-cultural facts of the Muscovy state. They clearly express the idea of Muscovy enjoying special patronage of the Mother of God, whose cult was actively developed in Moscow, the city that, as was believed at the Grand Dukes’ court, inherited the traditions and the spiritual authority of Constantinople. The depiction of the “Human race” in the “In Thee rejoiceth” icons can be viewed as a metaphorical image of the capital city community consisting of different groups of clergy and laity. This image corresponded to the ideas of the authorities and the population of the Russian state that existed under Ivan III and Vasili III.

Melville's Wisdom

This book explores the manner in which Herman Melville responds to the spiritual crisis of modernity by using the language of the biblical Old Testament wisdom books to moderate contemporary discourses on religion, skepticism, and literature. Melville’s work is an example of how romantic literature fills the interpretive lacuna left by contemporary theology. This book argues that attending to Melville’s engagement with the wisdom books (Job, Proverbs, and Ecclesiastes) can help us understand a paradox at the heart of American modernity: the simultaneous displacement and affirmation of biblical language and religious culture. In wisdom, which addresses questions of theology, radical skepticism, and the nature of evil, Melville finds an ethos of critical inquiry that allows him to embrace the acumen of modern analytical techniques such as higher biblical criticism, while salvaging simultaneously the spiritual authority of biblical language. Wisdom for Melville constitutes both object and analytical framework in this balancing act. Melville’s Wisdom joins other works of postsecular literary studies in challenging its own discipline’s constitutive secularization narrative by rethinking modern, putatively secular cultural formations in terms of their reciprocity with religious concepts and texts. The book foregrounds Melville’s sustained, career-spanning concern with biblical wisdom, its formal properties, and its knowledge-creating potential. By excavating this project from Melville’s oeuvre, Melville’s Wisdom shows how he seeks to avoid the spiritually corrosive effects of suspicious reading while celebrating truth-seeking over subversive iniquity.

Pilgrims and their cars

This chapter focuses on the most common way to do multiple pilgrimages: by vehicle. It also examines the social dimensions of such performance, initially by examining pilgrimage confraternities, usually centred around a leader revered as a spiritual authority, and how they create a culture of encouraging repeat pilgrimages. The chapter then looks at the most common social grouping doing multiple Shikoku pilgrimages by vehicle: husband and wife couples. These examples also draw attention to enjoyment as a prominent factor in pilgrimage. The chapter then looks at individuals who drive multiple times around the pilgrimage, particularly those who sleep in their cars to do speedier and more frequent pilgrimages. The chapter outlines the motivations and practices of such pilgrims and indicates that hybrid pilgrimage performance—trying out various ways of doing it—also plays a part in the culture of repetition.

Prolegomena to the Bon Religion and to the Soteriological Principles of Maternal Tantra (Ma rgyud) in the Bonpo Tradition Through the Work of Yongdzin Tendzin Namdak

The soteriological principles of the Mother tantra (Ma rgyud) in the religious tradition of the Tibetan bon are founded on a different basis from that of the other tantras and consequently are considered inherent to the metaphysical matrix and the eschatology of the philosophical doctrines of Total Perfection (rDzogs chen). Lopon Tendzin Namdak (1926-), the highest spiritual authority of the current bon, illustrates the precepts of the Mother tantra explaining the analogy with those of Total Perfection in the Commentary and Notes to the Essence of the Wisdom of the Mother Tantra (Ma rgyud ye shes thig le’i mchan ’grel), which is part of the vast corpus, still almost unpublished of his vast exegetical production, and of which we intend to present an introduction based on the translation of relevant sections. This is preceded by a general synthesis on bon and the most salient hypotheses on its mysterious origin, identity and formation.

The East African Revival

The East African Revival was a renewalist movement that spread during the 1930s from Uganda and Rwanda into Kenya, Tanzania, Burundi, Congo , and South Sudan. It is known as the Balokole movement from the Luganda word for “saved ones” (wokovu in Swahili). Its members attempted to reform mission-initiated churches from within by emphasizing an internalized Christian faith, high ethical standards, strong bonds of corporate fellowship, and the prominence of lay leadership. Women were able to assert greater moral and spiritual authority within the Revival than had become common outside it. Its vision of a transnational community of Christians acted as a critique to ethnonationalist views current in East Africa in the mid-20th century. The same vision also influenced global evangelical movements. The Revival possessed a number of strands, although a strong mainstream element has influenced the historiography of the movement as a largely unified and cosmopolitan form of evangelical Christianity. The Revival maintained momentum into the 1990s and remains a pervasive influence on the language, morals, and spiritual practice of Protestant churches in East Africa, even as newer Pentecostal movements make an impact on the region.

Religion

This chapter explores the way in which Dante forges an original form of religiosity in his work by embracing Franciscan and apocalyptic ideas. It focuses on three aspects: the prophetic spirit that animates Dante’s critique of the Church and his call for spiritual renewal; his emphasis on the transformative power of prayer and its role in the poet’s construction of his spiritual authority; and the celebration of the female role in salvation through the figures of Lady Poverty and Beatrice. Franciscan thought on Poverty, from Joachim of Flora to radicals such as Ubertino da Casale and Peter John Olivi, informs Dante’s theological (but also political and spiritual) reflections on religion. Moreover, Dante’s personal exile becomes a metaphor for Christian peregrinations on earth, a figura of homo viator’s pilgrimage toward the final destination in the afterlife.

The Supreme Head

This chapter discusses Victoria’s deeply fractious relationship with the Church of England. She came to the throne determined not just to maintain but also to reform the Church by promoting the liberal clergy who could make it a more charitable and representative institution. Resistance to the royal promotion of liberalism from Tractarians and Ritualists who loathed Protestantism and Erastianism—state meddling in spiritual matters—made her increasingly aggressive in her determination to broaden the Church, as she pressed for legislation to stamp out liturgical experiments which hinted at a hankering after the spiritual authority of the Church of Rome. Victoria’s feeling that she could defend the Church by making it more representative of the Protestant nation not only set her against high church people, but blinded her to the principled objections that many Protestant Dissenters nursed to its establishment. Her alarmed response to their talk of disestablishment, especially in Wales, further narrowed Victoria’s understanding of liberalism.