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Covenant refractions within Ethiopian Orthodox devotional culture not only demonstrate the established pattern of magnifying spiritual importance through symbolic similes and analogic pairings, but perform a vital function for keeping traditional knowledge alive and current. Detailed ethnographic material arranges devotional activities such as mahaber rituals of communing and processions of tabots on feast days. It describes habits of making vows, presenting oneself at church, and telling stories of saints and their covenants. Thinking about the covenant concept as refracting—the bending motion of points encountering a common surface—is a way to conceive how these reference points reveal a connective thread, what is theorized as an Ethiopian Orthodox method of elaboration. Identifying when and where elaboration of tradition is happening provides an opportunity to demonstrate how Orthodox Christianity is integral to the lives and actions of its faithful. 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By reviving the late antique Syriac liturgical tradition known as the Daughters and Sons of the Covenant, they seek a complex form of recognition for what they understand to be the ethical core of Christian kinship in an ethnic as well as in a religious sense, despite living in societies that do not recognize this unhyphenated form of ethnoreligiosity as a politically legitimate mode of public identity.   Drawing on both theological and linguistic understandings of the icon, Sonic Icons rethinks foundational theoretical accounts of ethnicization, racialization, and secularization by examining how kinship gets made, claimed, and named in the global politics of minority recognition. The icon, as a site of communicative and reproductive power, illuminates how these processes are shaped by religious histories of struggle for sovereignty over the reproductive future.","brand":"WoB","offers":[{"title":"- \/ - \/ -","offer_id":51034466517265,"sku":"","price":0.0,"currency_code":"GBP","in_stock":true},{"title":"US \/ NEW \/ INGRAM","offer_id":51034469531921,"sku":"NIN9781531509125","price":0.0,"currency_code":"GBP","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0784\/4072\/6801\/files\/1531509126.jpg?v=1761386542"},{"product_id":"sonic-icons-book-sarah-bakker-kellogg-9781531509132","title":"Sonic Icons","description":"A vivid, artfully crafted, and deeply hopeful account of one community's struggle to rediscover and reinvent itself after a century of genocidal loss, dispossession, and displacement  To the extent that Middle Eastern Christians register in Euro-American political imaginaries, they are usually invoked to justify Western military intervention into countries like Iraq or Syria, or as an exemption to anti-Islamic immigration policies because of an assumption that their Christianity makes them easily assimilable in the so-called \"Judeo-Christian\" West.  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A variety of themes are addressed, such as the nature–grace debate and the relation of philosophy to theology, through engagement with such diverse thinkers as Thomas Aquinas, John Wesley, Meister Eckhart, Dionysius the Areopagite, Symeon the New Theologian, Panayiotis Nellas, Vladimir Lossky, Martin Luther, Martin Heidegger, Sergius Bulgakov, John of the Cross, Delores Williams, Evagrius of Pontus, and Hans Urs von Balthasar. The essays in this book are situated within a current thinking on theosis that consists of a common, albeit minimalist, affirmation amidst the flow of differences. 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The Moralist International continues a line of research on the globalization of the culture wars that challenges the widespread perception that it is only progressive actors who use the international human rights regime to achieve their goals by demonstrating that conservative actors do the same. The book offers a new, original perspective that firmly embeds the conservative turn of post-Soviet Russia in the transnational dynamics of the global culture wars.  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The essays in this collection shed new light on the women who make up a considerable majority of the Orthodox population by engaging women's lifeworlds, practices, and experiences in relation to their religion in multiple, varied localities, discussing both contemporary and pre-1989 developments. These contributions critically engage the pluralist and changing character of Orthodox institutional and social life by using feminist epistemologies and drawing on original ethnographic research to account for Orthodox women's previously ignored perspectives, knowledges, and experiences.  Combining the depth of ethnographic analysis with geographical breadth and employing a variety of research methodologies, this book expands our understanding of Orthodox Christianity by examining Orthodox women of diverse backgrounds in different settings: parishes, monasteries, and the secular spaces of everyday life, and under shifting historical conditions and political regimes. In defiance of claims that Orthodox Christianity is immutable and fixed in time, these essays argue that continuity and transformation can be found harmoniously in social practices, demographic trends, and larger material contexts at the intersection between gender, Orthodoxy, and locality.  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When religious identity surfaces as a key determinant in how the pursuit of rights occurs, both \"the religious right\" and \"liberal\" believers remain the focus of how each contributes to making rights demands. How Orthodox Christians in North America have navigated the \"rights revolution,\" however, remains largely unknown. From the disagreements over the rights of the First Peoples of Alaska to arguments about the rights of transgender persons, Orthodox Christians have engaged an anglo-American legal and constitutional rights tradition. But they see rights claims through the lens of an inherited focus on the dignity of the human person.  In a pluralistic society and culture, Orthodox Christians, both converts and those with family roots in Orthodox countries, share with non-Orthodox fellow citizens the challenge of reconciling conflicting rights claims. Those claims do pit \"religious liberty\" rights claims against perceived dangers from outside the Orthodox Church. 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The Patriarch is as comfortable preaching about the spiritual legacy of the Orthodox Church as he is promoting sociopolitical issues of his immediate cultural environment and praying for respect toward Islam or for global peace.As the documents reveal, the tenure of the Ecumenical Patriarch has been characterized by inter-Orthodox cooperation, inter-Christian dialogue and interreligious understanding. He has traveled more extensively than any other Orthodox Patriarch in history, exchanging official visitations with numerous ecclesiastical and state dignitaries.In particular, because he is a citizen of Turkey and the leader of a Christian minority in a predominantly Muslim nation, Ecumenical Patriarch Bartholomew's personal experience endows him with a unique perspective on religious tolerance and interfaith dialogue. These documents are drawn from his prominent leadership roles as primary spiritual leader of the Orthodox Christian world and transnational figure of global significance - influential roles that become more vital each day. Published together here for the first time, the writings reveal the Ecumenical Patriarch as a bridge builder and peacemaker. One of his catchphrases is War in the name of religion is war against religion.Over the past eighteen years, Ecumenical Patriarch Bartholomew's inclination and intention have been to address the most difficult issues facing the world-the deep and increasing mistrust between East and West, the decay and widening destruction of the natural environment, as well as the sharp divisions among the various Christian confessions and diverse faith communities-whether on religious, racial, or cultural levels. He regards being a servant of reconciliation as a primary obligation of his spiritual ministry to. 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Girard’s mimetic understanding of sacrifice is drawn upon to illuminate biblical narratives about redemption as well as the theologies of Anselm of Canterbury, Peter Abelard, and Gregory of Nyssa. Nicholas Roumas shows by these readings that redemption can be understood as a reconfigura­tion of symbolic values with profound consequences for human relations and social organization. Redemption thus serves theologians as a basis for a new practical dogmatics.  This exploration is a breath of fresh air in Orthodox theology, utilizing patristic and scriptural sources outside the framework of the predominant \"neo-Patristic synthesis\" and introducing an entirely new modern paradigm onto the Orthodox scene. For theologians of other traditions, Redemption contributes to the library of Girardian theologies its first Eastern Orthodox install­ment. 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