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Copyright of Society: Chinese Journal of Sociology / Shehui is the property of Society: Chinese Journal of Sociology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article "Embarking on the Path to Utopia" deals with the pilgrimage texts of the books of Isaiah and Micah and their strategies for peace. These texts describe a vision of a reconciled world in which conflicts between peoples and nations can be peacefully resolved. The vision includes an accepted international law and a common adherence to God's instructions. The goal is a world in which God's word serves as international law and conflicts can be peacefully resolved. The article emphasizes the importance of justice, righteousness, and mediation for peace and mentions Israel as a threatened land that would benefit from such peace. It also highlights Israel's role in achieving universal peace among nations and emphasizes the fascination of international law, which becomes even more fascinating and attractive through God's word. [Extracted from the article]

The article presents the discussion on Biblical verses about the bounty of the Creator including Hereafter playing a large role as the subject of reward and punishment .

In recent years, disappointment has emerged as a prominent topic of anthropological inquiry and theorization. We explore this disciplinary interest in order to probe the conditions that have made it possible, the lines of inquiry it opens up, and the self-reflexive critiques it underscores. Running throughout the anthropological literature on disappointment is a pressing concern with the messy, unpredictable, and friction-laden dimensions of social life, dimensions that eschew easy categorization in terms of the heroic/abject, agentive/passive, macro/micro, righteous/wrong-headed, or progressive/reactionary. After exploring the conditions that underlie disappointment, we discuss comparison, poetics, and slog as three domains of its anthropological analysis, highlighting key methodological innovations, ethnographic genres, and research questions within each area. We close with reflections on disappointment within the discipline, focusing on the experience of field research, the moral optimism of the discipline, and the institutional conditions that shape knowledge production and professional life. [ABSTRACT FROM AUTHOR]

Prophet Yaḥyā (John the Baptist) is considered to be a bridge between Islam and Christianity. Both traditions emphasize that he is a 'rightly-guided' figure and among the company of 'the righteous' such as Abraham and Moses. The story of Yaḥyā is included in two chapters (Q. 3: 39 and Q. 19: 12–14) in the Qur'an. Canonical Gospels also provide various aspects of John the Baptist. Muslim commentators have used biblical and other sources in their interpretation of the Qur'an, elaborating some aspects of his life within the Qur'anic theological framework. Whereas various similarities may be seen in narratives of Islamic sources and the biblical sources regarding Prophet Yaḥyā, some differences are present. Therefore, this article seeks to provide an analysis on the story of Prophet Yaḥyā through Qur'anic narratives. It also investigates the classical exegetical approach to such a comparative reading (isrā'īliyyāt, biblical materials) and a modern tendency of direct citations from the Bible. Relying on the framework of comparative theology, considered as "welcoming wisdom wherever it exists" and "faith seeking understanding" in light of truth seen deeply in other religious tradition, such mutual close readings and interactions across religious traditions could be a good model for the Muslim world, instead of a fully rejectionist fundamentalist discourse against other traditions. Such a pluralist approach emphasizes a global raising of awareness and mutual understanding. [ABSTRACT FROM AUTHOR]

Copyright of Contemporary Islamic Studiens Magazine is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

William Lane Craig insists that I am wrong in reducing God’s moral goodness to his beneficent aim of drawing all people to himself. For Craig, God’s moral goodness, best conceived in terms of righteousness, must also include God’s retributive justice toward the wicked, who deserve the punishment they receive. My response is that Craig’s argument rests on two assumptions about value, neither of which, I argue, Christian theists have good reason to affirm.

Amos, a simple herdsman from Tekoa, asserted that he was not a professional prophet but had rather come to the norther state of Israel at the behest of Yahweh. This article is a biblical response to social injustice in the contemporary society through an exegetical study of Amos 5. The study drew inferences from Amos 5 as panaceas to the problems of injustice and deprivation of the poor. Injustice is one of the major problems that is confronting the society, because injustice anywhere is a threat to justice everywhere. Amos thus rebuked the many sins of the people and he stated how the LORD would punish them. The aim of this study was to examine the concept of social injustice in Yahweh’s response in order to give the biblical understanding of the concept in promoting justice and peace. The approach for this study is exegetical. The findings reveal that any unjust act as well as its perpetrator will not go unpunished. Also, the LORD demanded righteousness, love and justice. This article recommends that nations, the Church and individual Christian should desist from any form of unjust act and live a righteous life.

Ferenczi's conception of identification with the aggressor, which describes children's typical response to traumatic assaults by family members, provides a remarkably good framework to understand mass social and economic trauma. In the moment of trauma, children instinctively submit and comply with what abusers want—not just in behavior but in their perceptions, thoughts, and emotions—in order to survive the assault; afterwards they often continue to comply, out of fear that the family will turn its back on them. Notably, a persistent tendency to identify with the aggressor is also typical in children who have been emotionally abandoned by narcissistically self-preoccupied parents, even when there has not been gross trauma. Similarly, large groups of people who are economically or culturally dispossessed by changes in their society typically respond by submitting and complying with the expectations of a powerful figure or group, hoping they can continue to belong—just like children who are emotionally abandoned by their families. Not surprisingly, emotional abandonment, both in individual lives and on a mass scale, is typically felt as humiliating; and it undermines the sense that life is meaningful and valuable. But the intolerable loss of belonging and of the feeling of being a valuable person often trigger exciting, aggressive, compensatory fantasies of specialness and entitlement. On the large scale, these fantasies are generally authoritarian in nature, with three main dynamics—sadomasochism, paranoid–schizoid organization, and the manic defense—plus a fourth element: the feeling of emotional truth that follows narcissistic injury, that infuses the other dynamics with a sense of emotional power and righteousness. Ironically, the angry attempt to reassert one's entitlements ends up facilitating compliance with one's oppressors and undermining the thoughtful, effective pursuit of realistic goals. [ABSTRACT FROM AUTHOR]

This article explores contemporary Latter-day Saint conceptions of evil in northern Utah through considering both the lived experiences of spirits and the didactic tales of spirits that are a rich part of local folklore. Latter-day Saints are visited by both benevolent and malevolent spirits. These encounters with spirits are connected with local conceptions of "righteousness," a moral framework that is centered on positive action. Malevolent spirit visits are typically understood as the consequence of "unrighteous" actions or as impediments to exceptionally righteous activity; indeed, the most righteous actions are perhaps the most spiritually dangerous. Negative visitations reflect a cultural framework of evil as a human phenomenon that results from the temptations and distractions of an aggressive, external cosmological force—Satan. Righteous and unrighteous actions both attract the interest of Satan, and therefore invite the possibility of evil to disrupt the moral order. [ABSTRACT FROM AUTHOR]

Specifically, they view Isaiah 48:22 as an editorial insertion that builds on Isaiah 57:21, part of Third Isaiah.[106] Stromberg shows how the dichotomy between salvation for the righteous and the wicked, found only in Isaiah 48:22 and nowhere else in Deutero-Isaiah, develops Isaiah 40-48 in the same way that Isaiah 57 does. In the end, whether one follows Stromberg's arguments to their conclusion or not, 7:15 is a later addition to the chapter and would not have been included in a pre-exilic version of Isaiah 2-14. 4.4 Isaiah 11:10 The large block quotation of Isaiah in 2 Nephi includes Isaiah 11:10 as well. I will focus on two problems with the use of Isaiah in I The Book of Mormon. i First, previous scholarship has assumed that none of Third Isaiah has had any effect on the text of I The Book of Mormon i and the Isaiah chapters it quotes. I will now examine the sections of Isaiah 2-14 and 48-55 that Stromberg and Williamson have identified as Third Isaiah and their reasons for doing so. 4.1 Isaiah 4:2-6 As noted above, Isaiah 4:2-6, quoted in 2 Nephi 14, is not likely traceable to the historical Isaiah. [Extracted from the article]

This paper conducted a thematic and literary study of the book of Amos to ascertain how Amos' message should inform contemporary Christianity. The prophet ministered to pre-exilic Israelites who were about to be destroyed because they had abandoned their covenantal responsibilities. The rich trampled upon and exploited the poor and the weak. Amos' message was meant to call attention to the impending judgment and to give hope of future restoration. This paper used literary analysis to examine key themes in the book of Amos; including, Israel's covenant relationship with Yahweh, Israel's sin, call to repentance, social justice and future restoration. The study also provides a useful model for contemporary Ghanaian leaders on God's expectations for governance and leadership responsibilities especially towards the vulnerable in the society. [ABSTRACT FROM AUTHOR]

In any complex human society, distinct persons may have strikingly different standards of living. Those who lead the most undesirable, poorest lives in society can be called the worst off. Given that we almost always do not want to be, but some have to be, the worst off, we may want to find a right way to treat the worst off. In the West, John Rawls has proposed a conception of justice as fairness, and in the East, Confucius and Mencius have developed conceptions of ren (humaneness) and yi (righteousness) partly in order to deal with social injustice in the distribution of benefits and the problem of the worst off. Their conceptions and proposed solutions provide valuable ideas, which through comparison may be better assessed and then employed, or even combined, to address the problem. In this essay, I try to examine and compare their conceptions of distributive justice and the worst off, and then expound their suggested solutions to the problem and propose a provisional answer on the basis of those ideas. [ABSTRACT FROM AUTHOR]

The Holy Prophet, peace and blessings be upon him, sought to organize the family as it is the basic building block of the society, which with its righteousness fixes the state of the society. The family is based on chastity, love, respect, honesty, tolerance and cooperation. In the research, we dealt with several topics, including marriage as a divine Sunnah that is linked to the nature and existence of man, and how the Holy Prophet (PBUH) called for it and what are the goals behind it. We also dealt with the rights of spouses and how to preserve the sacred bond between them through the commandments of the Holy Prophet (PBUH).Then we mentioned the upbringing of children and the matters that interfere with it from the first moments of choosing a wife and during the first years of their lives until the age of puberty. [ABSTRACT FROM AUTHOR]

Human beings have become enstranged from God as a result of their godlessness and wickedness. The solution to human's frailty is justification. The concept of Justification is a very important topic in Christianity. Scholars have variously defined "Diakosune" which is a Greek word as righteousness and justification. Justification means the removal of injustice, the prevailing of mercy, the restitution of the sinner, and the imperative of justice for the oppressed. Man stands condemned before God who is the Chief Judge but justification acquits and justifies him. Christians are declared righteous on the premise of justification. This paper adopted a theological approach in studying the relevance of justification. The pericope of the concept of justification reveals the relevance of Justification to the Christian faith. Justification earns a believer peace with God, access by faith into the grace of God, joy in the hope of the glory of God, joy in tribulation, the indwelling Holy Spirit and the love of God. This paper recommends that every Christian should strive to make peace with God and be reconciled to him. As a believer, through justification one can have joy in the midst of trials because God will use those trials in order to make him or her stronger in faith. [ABSTRACT FROM AUTHOR]

If fear can make a travesty of our best intentions by playing with the reason to discern good from evil, then fearlessness can be the deciding factor between emerging unscathed from life's vicissitudes or sink in its scum. It's this freedom (from fear), or rather its lack, that Mauriac builds in his tale of the trio: Maria Cross, Raymond Courreges, and Paul Courreges, who move in and out of the scenes of Le Desert de l'Amour (The Desert of Love) as the narrator relates their stories while mapping the characters in the novel to the panoply of Bible's character types. This essay is a close look at the Bible's depiction of the righteous (a conscious man) and an attempt at drawing the human consciousness curve with the objective to understand Good and why Evil is what it is and how they emerge in their many colours in The Desert of Love. [ABSTRACT FROM AUTHOR]

The main and the most important aim of these objectives is to recognize the role of advocates in achieving intellectual security and national belonging among the audience, beside familiarizing them the impact of advocates in achieving loveliness, cooperation and cohesion among members of society, and protecting the young people from extremist and oddball ideas. Research Methodology In this research, the researcher has adopted the descriptive approach, which aims to describe phenomena, attitudes and relationships as they are, by obtaining an accurate description for these phenomena that helps to identify and explain these problems. This approach can describe the existing situations,interprets them, and come up with meaningful conclusions to the underlying rationale. The research consists of an introduction and two main chapters. The introduction includes the importance of study, broad objective/s, review of published literature, and rationale. Chapter.I In this chapter, I discussed the concept of intellectual security ; the definition of Religious Scholars, in which I mentioned the meaning, divisions and importance of intellectual security. I illustrated the virtues the advocates (Religious Scholars) on the nation. Chapter. II I explained the role of preachers in consolidating intellectual security and confronting its problems, in which I mentioned the Islam ‘s approach in dealing with the covenanters (they are certain type of people of war who joined Islam safely, and it is forbidden to kill them) and trustees, and the role of preachers in solving the issues of the deviant, the issues of subversive acts, and the role of preachers in treating the problem of exploiting juveniles and undermining Islam. Conclusion: Conclusion included the most important findings and recommendations of this research. Findings: 1- The or preacher is the one who conveys Islam, teaches it, and seeks to implement it. 2- Intellectual security means protecting doctrines from excessiveness, extremism, deviating from the moderation and temperance approach. The intellectual security has a legitimate origin; therefore, it has been so important that an individual recognizes the way to get to the straight road in view of the difficult changes. 3- The religious scholars have play a great role in clarifying the provisions of Islam concerned with the covenanters and the trustees. Their role is emerged significantly in denouncing the subversive acts, prevented, and addressing them. Meanwhile, their role is clearly appeared in stating the seriousness of their views without knowledge. Religious scholars have their distinguished efforts in maintaining the public order in general and in achieving the intellectual security in particular. In addition to this, they have their own prominent influence in achieving cooperation, solidarity, and compassion among members of society, by protecting young people from extremism, destructive and intrusive ideology. Recommendations: 1- Prioritizing the intellectual security special attention due to its status comparing to other types of security. 2- Conduct a thorough scientific study to clarify the extent to which Friday's sermon affects the recipient's knowledge for the provisions of Islamic law. 3- Religious scholars who are working in the field of the defense of Allah’s religion must be distinguished by a high degree of jurisprudence in matters related to religion. People who are in charge of educational process must review continuously the curriculums by devoting it to serve the people to the path of righteousness. The researcher. [ABSTRACT FROM AUTHOR]

Silvianne Aspray is a brilliant and penetrating thinker, and she has chosen a very promising research topic, for Vermigli is a familiar name as a central figure of the Reformation and at the same time he is a thinker who is virtually unknown. Aspray asks in conclusion whether the "metaphysical fault lines" (p. 139) found in Vermigli might not be characteristic of Reformation theologians, in a "time of transition" when "no metaphysical I episteme i was dominant" (p. 138). But Aspray nonetheless finds a plurality and an aporia in Vermigli's understanding of "the way God bestows his gifts on human beings" (p. 66). [Extracted from the article]

As said by Alfred Korzybski, time-binding is the most prevalent ability, which is by and large clubbed the spiritual or mental ability of man as it makes erstwhile accomplishments subsist in the present and present enterprises in futurity. It is an ability that facilitates; it is an ability that brings about; it is an ability that can decipher the past and forecast the future; it is a historian as well as a prophet; it is an ability that loads abstract time, the vehicle of events, with an ever-accumulating obligation of double-dome accomplishments, of spiritual bushel predestined for the refinement of thought, manners, or taste of all future generations. But unfortunately, some people infelicitously employ this ability and because of that, they and the people around them face many disastrous causes as a consequence. Dharmaraja Yudhisthira is a failed time-binder, and a wrong evaluator as well. Even after getting horribly humiliated by the Kauravas, Yudhisthira accepts the second proposal sent by Duryodhana and Shakuni. Pitamah Bhishma warned Yudhisthira not to fall into their trap, but Yudhisthira, being a follower of Dharma and a King, accepts their second proposal and plays the dice game. He even evaluates Duryodhana wrongly while accepting the proposal. He accepts the punishment as it was declared without any objections. At that time, if he had allowed Pitamah Bhishma and other elders to have a talk over the given punishment, the consequences could have been in their part. But the latter never happened and it resulted into The Grand War of Kurukshetra. [ABSTRACT FROM AUTHOR]

This article seeks to explain Matthew's description of Joseph as righteous (δίκαιος) by investigating Matt 1.18–25 within its ancient context, especially Judean practices of marriage and divorce as illuminated by Judean legal papyri from the Dead Sea region in the first and second centuries ce and from the Judean politeuma of Herakleopolis in the mid-second century bce. The examination will demonstrate the importance of these papyri for understanding the narrative in Matt 1.18–25 in its original social setting where honour was a dominant value, especially the extent to which it reveals Joseph to be an exemplar of Matthean righteousness. [ABSTRACT FROM AUTHOR]

In the late nineteenth and early twentieth century, both the Jews and the Chinese faced virulent racist prejudices in the United States. To prove their Americanness and win recognition, many Jews chose to side with mainstream Americans and support Chinese exclusion. But The Jewish Messenger , a New York-based Jewish newspaper, trod a different path. It confronted Chinese exclusion head-on, portraying it as a menace to American honor. In its view, support for the Chinese would equal defending the country that both Jewish and non-Jewish exclusionists claimed was under fatal threat from Chinese immigrants. In this way, the periodical illuminated a path that Jews could walk to prove their Americanness without sacrificing their sense of righteousness. [ABSTRACT FROM AUTHOR]

Believers are told in Ephesians 6:11 to put on God's armour. In Isaiah 59:17, God himself puts on the breastplate of righteousness and the helmet of salvation to come and fight for his people, and these are among the qualities identified as missing in the indictment against God's people in Isaiah 59:8-15. The article identifies other intertextual allusions to Isaiah in the other four items of armour, and explores the extent to which the other qualities represented by the pieces of equipment also draw on the description of the nation's plight in Isaiah 59. An awareness of these intertextual allusions suggests that putting on God's armour means enlisting in the spiritual struggle and going on the offensive by adopting a lifestyle marked by the qualities listed in Ephesians 6:14-17. [ABSTRACT FROM AUTHOR]

The epic poem about the Soweto uprising, "Laboraro le lesoleso", written in Sepedi (Northern Sotho) by H. M. L. Lentsoane has only recently been translated into English by Biki Lepota as "Black Wednesday" and published in the anthology Stitching a whirlwind (2018). In this article I suggest that, by discarding English, some crucial shifts from the bulk of protest poetry written in English must have taken place. Lentsoane wants to speak directly to fellow mother tongue speakers and not a national or broader African or international ear. It becomes clear that, by deploying various strategies based in orality, the poet manages to contribute new material and new approaches to creative texts of black protest during the apartheid years, e.g., a release from specific apartheid content about their oppression that every indigenous speaker had common knowledge of; an adherence to orality in terms of presentation, vocabulary, and form; and a linkage with the ancestors and a release from trying to reach the conscience of whites. This manifests through the poem's particular perspective and emphasis as narrative, as telling, combined with vivid visceral poetic imagery of the event. The poem evocatively captures the unfolding of incidents while at the same time shifting the focus to an ancestral demand to stand up for righteousness in a universal field of justice. [ABSTRACT FROM AUTHOR]

This paper approaches the concept of integrity within Christian ministry from a biblical perspective. We will first come with a definition of this concept, which in a biblical way implies the capability of being righteous and holy in all life situations. We will then go more in depth by underlying the incorruptibility and truthfulness as specific human traces in accordance with the supreme model of integrity, Jesus Christ. Secondly, we will try to provide an answer to the question "What does Christian ministry represent?", and also offer a general perspective on biblical ministry from a Christian point of view. Lastly, the key terms related to Christian ministry will be identified in both the Old and the New Testament, as they emphasize the need for moral and spiritual integrity within Christian missions, in fulfillment of the biblical mandate of being "the light of the world" and the "salt of the earth" for our contemporary society. [ABSTRACT FROM AUTHOR]

Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Iustitia: Theological-ethical perspectives on the concept of ‘justice’ with particular reference to the position of Augustine and his far-reaching influence. Last year, at a conference of the ‘Kerkhistoriese Genootskap’ of the Nederduitsch Hervormde Kerk van Afrika (NHKA), the theme of ‘geregtigheid’ [righteousness] was investigated from various angles. The author of this article was invited to present on the views of the church father, Augustine, within a broad perspective. The objectives were to explain, illuminate and evaluate the views of Augustine and to focus on their relevance today. The customary methodology was followed: studying Augustine’s main texts about the subject and applying both classic and modern methodologies of Dogmatics. This implied an investigating, interpreting, comparing and evaluating Augustine’s ideas. Attention was also given to developments after Augustine as well as their implications for the South African situation. A short interlude on biblical perspectives was included. The result showed how much Augustine has influenced theology through the ages; how many positive perspectives he has brought forward, but also how many questions his theology has raised. The article concludes with views which clarify the fact that the theme of righteousness is of utmost importance in Christian theology and ethics, and cannot be understood without reference to God in Christ, reference to man and reference to the earth. The article ends with a final eschatological perspective: the concept of righteousness characterises the future hope of a new creation (2 Pt 3:13). Contribution: The main contribution of this article is contained in the last two pages which summarises its essence: Righteousness is imperative and indispensable for meaningful life on earth. The article ends with a final eschatological perspective: The concept of righteousness characterises the future hope of a new creation (2 Pt 3:13).

Hind Swaraj was published in Gujarati language in the journal Indian Opinion under the title Hind Swarajaya in 1909, and its English version as Indian Home Rule by Mahatma Gandhi was published in Phoenix, Natal, 1910. This extraordinary work possesses an authority of its own. It is the seed from which the Gandhian thought has grown. He considered the views expressed in the 'Hind Swaraj' as sacred as 'almost part of his being'. Gandhi, through the expressions in this, spelt out his strategy for future action which was to be rooted in the belief of the pre-eminence of ancient Indian civilisation, which in contrast with the western 'represents the best that the world has ever seen'. The high point of the book is the virtue of non-violence as against violent revolution and the need to use ethical means to attain independence by means of educational reforms and adoption of technology suitable to Indian conditions. He advised the revolutionaries to follow the righteousness of Indian culture by reverting 'to their own glorious civilisation'. The core of the book, as conveyed through the title is an analysis of the nature of British rule in India and its manifestations, its consequences in the political and moral decay of Indian society. Hind Swaraj is the prescription to pull India out of this muddle. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Life Education is the property of Life Education Center, National Taiwan University & Taiwan Life Education Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The book of Jeremiah contains many passages condemning the people of Judah for their sins, including acts of injustice. The book also makes clear that God is punishing Judah through the coming Babylonian invasion. A theological problem that confronts the reader is that the violent actions of the Babylonian army do not correspond to the ideals of justice that are described elsewhere in the book. One solution to this problem is to find the theological significance of Jeremiah in the guidance it offers to those who have experienced any kind of communal or personal disaster, without reference to human culpability for sin. Without denying the legitimacy of this approach, this essay proposes a theological reading of Jeremiah that recognizes the gap between perfect divine justice and the horrific calamity that Babylon inflicted on Judah, and yet seeks to incorporate Jeremiah's rhetoric of human culpability into a coherent theological framework that speaks to matters of justice and injustice. It is suggested that the book of Jeremiah interpreted the Babylonian invasion typologically as a symbol of divine justice, but as with other forms of typology, the historical type and the spiritual reality did not perfectly correspond. [ABSTRACT FROM AUTHOR]

States and communities stabilize when they have strength and invulnerability. Thus, all their surroundings and external influences deal with them based on two indicators: strength and invulnerability. The first part of this report was published in the previous issue of the journal (98). It focuses on spontaneous autoimmunity that moves as soon as the threat emerges and how all components of the state or group harmonize in a situation without preparation or mobilization, indicating that political immunity engineering is an integral part of societal immunity in all its forms. This issue of journal 99 includes the second part of the report, which is mainly concerned with "political poisoning" and "media disinformation" techniques. The analysis parked at suggested plans and programs to ensure political, intellectual, and societal immunity. The report indicates that the process of "political poisoning" represents a stage of the battle with the opponent or a prelude to an upcoming social and civilizational struggle. It aims to change values or dismantle specific values gradually, indirectly, by transferring them to intellectual and cultural elites and selected groups in the first stage (intrusive thoughts). Then, these elites and groups are left in a second stage to transmit those ideas to the masses using various propaganda and media tools. The report emphasizes that our Arab countries are currently living through the stage of "media poisoning." This stage represents a career reversal in the performance of modern media that employ the achievements of the information revolution and high-speed and widespread communication technology to achieve counter goals. The report concludes that one of the most dangerous afflictions of nations and groups is the phenomenon of kidnapping minds and concerns of their elites somehow. Such influence has a significant impact on the nation's loss of its intellectual and political security and the destruction of its immune system. Moreover, these elites are encouraged to support such programs in the different stages of "political poisoning" and media misinformation. Therefore, there is necessary to design programs to prevent such outsider programs from prevailing. Such internal programs would hinder and contain devastating repercussions on our countries and societies. The report recommends activating the idea of the institutions that support society's projects in building elites with diverse specializations and contribute to building and framing it with frameworks of righteousness and reform; thus, ensuring the preservation of elites and their institutional structures from targeting and kidnapping. It also recommends applying strategies related to rooting individual and societal awareness and reconsidering the importance of reading and scientific research as the primary focus for building an enlightened personality and rethinking the education system in the Arab world that stimulates intellectual stimulation processes such as extrapolation and analysis. [ABSTRACT FROM AUTHOR]

This article explores three core elements of citizenship – right, responsibility, and act – and their implications for the rise of Confucian activists in the revival of Confucian education in present-day China. Adopting an empirical research approach, the author draws from two sets of resources: public speeches by a leader in contemporary Confucian classical education, and interviews with teachers and parents at a Confucian school. A critical discourse analysis of the data is conducted to examine the emerging themes. First, the study identifies the widespread circulation of the discourse of right (quanli) to education within the field of Confucian education. Second, focusing on the emerging discourse of righteousness (yi), it reveals how this particular Confucian ideology, articulated through local terminologies, generates a sense of civic responsibility and obligation. Third, it investigates the Confucian idea of "extending innate knowledge" (zhi liangzhi) and its contribution to the conversion of internal, individual ethical reflection to creative, civic acts. Based on the findings, this study challenges the popular characterisation of Confucianism as a contradiction to citizenship. The revival of Confucian education offers an opportunity to explore a more nuanced understanding of the effects of Confucianism on the formation of the "Confucian citizen". [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Ephesians 4:14-32, Paul tells the Ephesians how to live as a 'new ma'n. First, live in Christ firmly in faith, grow in Christ, and live under the guidance of the Holy Spirit. Second, get rid of the 'old man', that is, by getting rid of vain thoughts, putting off useless dirty words, and getting rid of bitterness. Third, to be continually renewed in Christ, that is, to be renewed in spirit and renewed in mind. Fourth, putting on the new man, that is, living in righteousness and living in holiness. The teaching of the Apostle Paul in Ephesians 4:14-32 clearly shows the difference between the lives of those who do not live in Christ or the old man and the lives of those who live in Christ, meaning those who live in Christ. have received Christ as a whole in his life or a new man. This description aims to show that people who live a long life will go through destruction because of their deceitful passions (Ephesians 4:22). Paul himself claimed that "without Christ there is no salvation." The researcher concludes with testing of the first hypothesis shows that the level of confirmation of the teaching of the Apostle Paul about the New Man based on Ephesians 4:14-32 among teachers of Christian religious education in Sleman Regency and Yogyakarta City (Y) is in the medium category, this is in accordance with the proposed hypothesis. Thus the proposed hypothesis is declared accepted. [ABSTRACT FROM AUTHOR]

This study aims to examine the church leaders and servants who fall into adultery and even the lifestyle of church officials that does not reflect the nature of Christianity. This tends to be worldly is a problem for Christian leaders today. For this reason, the researcher examined the Biblical study of Christian Leaders Based on 1 Timothy 3:1-13, where the life of church leaders is described as covering four qualifications of the life of Christian leaders who take part in fostering and serving the congregation, namely: spiritual qualifications, family qualifications, social qualifications and moral qualifications. So it can be concluded that a church leader should have a good personality and set an example in his or her life, namely a person who can be restrained, wise, polite, not angry, friendly, not a drinker and likes peace with everyone. The key qualification to look for in an overseer or 'shepherd' is a spotless reputation. A leader must have integrity, humility and a passion for serving God, must be one who leads by example, and is obedient to the Holy Spirit, In Paul's letter to Timothy, he sought to place in positions of leadership in churches, people that could safeguard right doctrine and orthopraxy or righteous living. Only in this way could the gospel be effectively spread. Paul requires all leaders to be role-models for us all and set a standard for believers to live by. [ABSTRACT FROM AUTHOR]

Reformist leadership is a term that refers to people who have a desire to carry out an act of change that is better than before. Reformers' are defined as people who advocate reform or people who support reform. Practically reform is an action that leads to change for the better. So reformist leadership is in essence leadership towards change in accordance with God's will. In this study, an in-depth study of the explanatory and confirmatory studies of Josiah's reformist approach as a model of leadership based on 2 Kings 22-23:1-30 was carried out among the servants in Batam in order to ascertain the extent to which it is infused in leadership in Batam. Josiah's story guides Christians to a critical dynamic in the way in which people, especially leaders lead their nations. Josiah constantly sought to do "right in the sight of God. Josiah's enthusiasm, and determination to serve God faitfhully confirmed that it was indeed possible to do what God wills fully and his actions are a role-modeling behaviour for us. Josiah's kingship greatly influenced the people of Israel but the core of his leadership stance is also important for the actions and even the lifestyles of ministry leaders, and others in leadership roles today. [ABSTRACT FROM AUTHOR]

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Copyright of E-International Journal of Educational Research is the property of E-International Journal of Educational Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Following a contextualising historical overview in chapter 1, Shachar emphasises the point that the idea of "Christian versus Muslim" is far too simplistic, and instead, what became commonplace was the alliance between Latin barons and leaders, and Turkish and Syrian rulers. In chapter 6, Shachar examines the intricacies of how purification is used by the three communities. Uri Zvi Shachar presents a thoroughly researched and in-depth analysis of the nature of crusading authorship in the twelfth and thirteenth centuries, and the specific context within which such authorship arose. [Extracted from the article]