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171.
Jack Turner 《International Journal for the Study of the Christian Church》2013,13(3):199-213
Though Eastern Christians generally regard the Western part of the Church to have split from Orthodoxy permanently in 1054, there have been calls by some to modify the date of this as regards the Anglo-Saxon Church. These Orthodox lay scholars and bishops argue that the Anglo-Saxon Church was more closely aligned with the Orthodox East rather than the Roman Catholic West, as evidenced by the canonisation of St Edward the Confessor and advocacy for the canonisation of King Harold II. This article questions these assertions by looking at the evidence provided by Anglo-Saxon connection to the Western Church, as well as the migration of Anglo-Saxons to Byzantium following the Battle of Hastings, as described in the Játvarðar Saga. It concludes by discussing what implications these findings have for the Orthodox Church in its canonisation of a technically non-Orthodox saint. 相似文献
172.
The Evrazijstvo movement was an intellectual current which recognized the Revolution of 1917 as a fateful event and conceived itself as a third way for Russia between individualism and Soviet Communism. At the philosophical level Evrazijstvo was an extension of the Russian Idea. Basing himself on the principle of All-Unity Karsavin put his concept of the symphonic personality to work in critically referring to the philosophical concepts and methodological approaches then current in Europe. The Evrazijstvo idea was later to be reduced to the idea of the political power of ideocracy, an ideology of dictatorship and power, which raised sympathies for the strong state of the Soviet dictatorship, thus failing to provide a real alternative to the latter. 相似文献
173.
Joshua M. Moritz 《Dialog》2008,47(1):27-36
Abstract : The Emerging Church is a diverse global phenomenon which envisions a radical reforming of the theology and praxis of the broader Christian church in light of the philosophical and cultural shift from modernism to post‐modernism. Differing from the evangelical New Paradigm seeker‐sensitive Church's generational focus, and the organizational unity and routines of Mainline Protestant denominations the Emerging Church conversation endeavors to create committed, authentic, day‐to‐day communities that embrace ecumenical and ancient Christian theology and practices in order to live out the reality of the in‐breaking kingdom of God. Though precise systemic theological unity within the Emerging movement is recognized as an elusive goal that is generally not even sought, the movement as a whole finds much in common with post‐conservative and post‐liberal theology, and shares a joint mission with those who have been called to the task of post‐critical reconstruction. 相似文献
174.
Metropolitan Hilarion of Volokolamsk 《The Ecumenical review》2020,72(3):429-434
This document is the translation of a report given on 29 November 2017 by Metropolitan Hilarion of Volokolamsk to the Bishops’ Council of the Russian Orthodox Church. It presents the results of the study by the Synodal Biblical-Theological Commission of the Russian Orthodox Church of the documents adopted by the Holy and Great Council of the Orthodox Church at its meeting in Crete from 19 to 26 June 2016. This report is followed by the decisions of the Bishops’ Council concerning the Council of Crete. 相似文献
175.
176.
Teresa Obolevitch 《Zygon》2015,50(4):788-808
The trial of Galileo remains a representative example of the alleged incompatibility between science and religion as well as a suggestive case study of the relationship between them from the Western historical and methodological perspective. However, the Eastern Christian view has not been explored to a significant extent. In this article, the author considers relevant aspects of the reception of the teaching of Copernicus and Galileo in Russian culture, especially in the works of scientists. Whereas in prerevolutionary Russia Galileo was considered a symbol of the unity of science and religion, in the Soviet period his name and especially his trial was largely used for atheistic propaganda purposes. The author discusses the most recent debate in the Russian Orthodox milieu. The second part is dedicated to the presence of Galileo in Russian religious philosophy, especially in the thought of Gregory Skovoroda, Ivan Kireyevsky, and Sergey Glagolev. Finally, the relation of the Russian Orthodox Church to the teaching of Galileo is considered. 相似文献
177.
Myengkyo Seo 《Islam & Christian-Muslim Relations》2014,25(1):1-11
The interplay of religion and politics has been a consistent theme within the literature of political radicalism and religious violence in the contemporary Muslim world. Indonesia, which has long paraded its multi-layered history of religions, recently emerged as one of the main sites of Muslim–Christian violence. The religious volatility that has characterized Indonesia over the past decade has, however, left variations in vitality between faith-based organizations under-researched. In order to examine how the Christian churches undergird their institutions in the world's largest Muslim country, this article takes as its case study Salib Putih (White Cross) in the Javanese city of Salatiga and traces how a legal issue comes to transcend the boundary between religion and politics at local and national levels. 相似文献
178.
Kristina Stoeckl 《宗教、国家与社会》2016,44(2):132-151
Conflicts over religious symbols in the public sphere, gay marriage, abortion or gender equality have shown their disruptive potential across many societies in the world. They have also become the subject of political and legal debates in international institutions. These conflicts emerge out of different worldviews and normative conceptions of the good, and they are frequently framed in terms of competing interpretations of human rights. One newcomer voice in conflicts over rights and values in the international sphere is the Russian Orthodox Church (ROC), which in recent years has become an active promoter of ‘traditional values’ both inside Russia and internationally. This article studies the ideational prerequisites and dynamics of Russian Orthodox ‘norm protagonism’ in the international arena. 相似文献
179.
Barbara Giudice 《宗教、国家与社会》2016,44(3):219-237
Certain researchers have maintained that the resurgence of religion in the Russian Federation is part of a process of desecularisation ‘from above’, following years of forced secularisation. This article postulates that, despite their status as members of what is considered a nontraditional religion, foreign to the Russian soil, Russian Pentecostal churches are actively engaged in a challenge to secularity but ‘from below’. I explore this hypothesis through the examination of three Pentecostal modes of action: social partnership, political partnership and global networking. Based on a qualitative, empirical study, this paper finds that the Pentecostal movement has forged close ties on a local and regional level with public authorities and that, through necessity and mutually overlapping interests, a certain cooperation and even complicity has developed between these local authorities and the organisations linked to the churches, thus facilitating the integration of specifically Pentecostal discourse into certain public structures. The study further shows that local and regional authorities have adopted globalised social work praxes territorialised by Pentecostals in an attempt to associate the current authoritarian regime with perceived forms of global modernity. At the same time I argue that the participation of the Pentecostal movement in a process of desecularisation is not an intentional outcome projected by the Russian regime but rather the consequence of economic and social urgency against a backdrop of a policy of New Public Management. I conclude that, due to the constantly shifting and often-arbitrary legal framework in which Pentecostals must operate in Russia today, the partnerships cultivated by the Pentecostal movement may prove to be unsustainable in the long term. 相似文献
180.