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Beginning in the sixteenth century, ecclesiastics and others created religious texts written in the native languages of the Nahua and Yucatec Maya. These texts played an important role in the evangelization of central Mexico and Yucatan. Translated Christianities is the first book to provide readers with English translations of a variety of Nahuatl and Maya religious texts. It pulls Nahuatl and Maya sermons, catechisms, and confessional manuals out of relative obscurity and presents them to the reader in a way that illustrates similarities, differences, and trends in religious text production throughout the colonial period. The texts included in this work are diverse. Their authors range from Spanish ecclesiastics to native assistants, from Catholics to Methodists, and from sixteenth-century Nahuas to nineteenth-century Maya. Although translated from its native language into English, each text illustrates the impact of European and native cultures on its content. Medieval tales popular in Europe are transformed to accommodate a New World native audience, biblical figures assume native identities, and texts admonishing Christian behavior are tailored to meet the demands of a colonial native population. Moreover, the book provides the first translation and analysis of a Methodist catechism written in Yucatec Maya to convert the Maya of Belize and Yucatan. Ultimately, readers are offered an uncommon opportunity to read for themselves the translated Christianities that Nahuatl and Maya texts contained.
"Angels occupy a significant space in contemporary popular spirituality. Yet, today more than ever, the belief in the existence of intermediary spirits between the human and divine realms needs to be evangelized and Christianized. Angels and Demons offers a detailed synthesis of the givens of the Christian tradition concerning the angels and demons, as systematized in its essential principles by St. Thomas Aquinas. Certainly, the doctrine of angels and demons is not at the heart of Christian faith, but its place is far from negligible. On the one hand, as part of faith seeking understanding, angelology has been and can continue to be a source of enrichment for philosophy. Thus, reflection on the ontological constitution of the angel, on the modes of angelic knowledge, and on the nature of the sin of Satan can engage and shed light on the most fundamental areas of metaphysics, epistemology, and ethics. On the other hand, angelology, insofar as it is inseparable from the ensemble of the Christian mystery (from the doctrine of creation to the Christian understanding of the spiritual life), can be envisioned from an original and fruitful perspective."--Provided by publisher.
Following the so called "Arab Spring" the world's attention has been drawn to the presence of significant minority religious groups within the predominantly Islamic Middle East. Of these minorities Christians are by far the largest, comprising over 10% of the population in Syria and as much as 40% in Lebanon.The largest single group of Christians are the Arabic-speaking Orthodox. This work fills a major lacuna in the scholarship of wider Christian history and more specifically that of lived religion within the Ottoman empire. Beginning with a survey of the Christian community during the first nine hundred years of Muslim rule, the author traces the evolution of Arab Orthodox Christian society from its roots in the Hellenistic culture of the Byzantine Empire to a distinctly Syro-Palestinian identity. There follows a detailed examination of this multi-faceted community, from the Ottoman conquest of Syria, Palestine and Egypt in 1516 to the Egyptian invasion of Syria in 1831. The author draws on archaeological evidence and previously unpublished primary sources uncovered in Russian archives and Middle Eastern monastic libraries to present a vivid and compelling account of this vital but little-known spiritual and political culture, situating it within a complex network of relations reaching throughout the Mediterranean, the Caucasus and Eastern Europe. The work is made more accessible to a non-specialist reader by the addition of a glossary, whilst the scholar will benefit from a detailed bibliography of both primary and secondary sources. A foreword has been contributed to this first English language edition by the Patriarch of Antioch, John X. It contextualizes the history found in this work within the ongoing struggle to preserve the ancient Christian cultures of the Arabic speaking peoples from extinction within their ancestral homeland.
A distinctive feature of mystical experience is that it is "imageless". Mystics of various traditions witness indeed to their going beyond all intermediaries so as to enjoy immediate union. Understandably, the idea of imageless immediacy is attractive, and it is especially in vogue with those who hope to discover that different (religious) spiritualities converge if only the particularity of, say, the Christian way would be left behind. However, a crucial question arises here. If mystical union consists in simply transcending what is part and parcel of the human condition, where is its relevance? Is the mystic as such in a position to be his or her human self - thinking and loving, enjoying and suffering? Can he or she be active in the world of humankind? Obviously, it is especially in the Christian tradition that this matter comes to the fore as a radical difficulty. For here there is the divine Image and Mediator, so much so that the Humanity of Jesus ought to be integral to a person's union with God. Perhaps the Christian mystic is such an extraordinary figure that the Humanity and all other images and intermediaries are, for him or her, at best a stepping-stone that is bound to disappear? The Riddle of Christian Mystical Experience aims to clarify this issue by analyzing the writings of such visionaries as Julian of Norwich, Teresa of Avila and Maria Petyt; of the ecstasy-minded masters Richard of Saint Victor, Bernard of Clairvaux and Bonaventure (describing Francis of Assisi's experience); of the cream of the Flemish mystics, namely Hadewijch and Jan van Ruusbroec. Nevertheless, the preference for the mystical text does not prevent the Riddle from drawing on the insights of modern philosophers such as Jean-Paul Sartre and Jean-Luc Marion when treating of images and idols, or Michael Polanyi and Ludwig Wittgenstein when reflecting on intermediaries. The main result of this procedure may come as a surprise. Far from turning into a detached creature who forgets about the Humanity and the human, the full-fledged mystic is, as a Flemish mystic puts it, "wholly in God, where he rests in enjoyment, and wholly in himself, where he loves with works". Experiencing union "with intermediary and without intermediary", the true Christian mystic is "unimaged" as well as "imaged upon the humanity of our Lord through heartfelt affection".