Global Prayers For All People: Various Occasions From Many Faith Traditions (Global Faith Book 1)

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First of all, culture. We live off culture, it feeds us, it carries us along, it makes communication possible, we hand it on to other people, to other generations, through words, gestures and actions. It expresses and communicates our identity and that of the people we interact with.


Culture is inseparably both content and mediation see Prinz Prinz, J. In the anthropologist Edward B. Tylor Tylor, E. Primitive Culture.

1. The Field and its Significance

New York : J. An ample definition, doubtless, that includes the whole of reality, all, that is, except nature. Thus Herskovits Herskovits, M.

1. The Field and its Significance

New York : Knopf. We might say that whereas man encounters nature, he creates culture; culture and not nature is what distinguishes him from other living beings. Besides, culture refers to man in his entirety. Mead and R. Chicago : University of Chicago Press. Seligman , — New York : Macmillan. Interpretation of Cultures. New York : Basic Books. In a sense, culture is like an already existing text or artefact that stands in need of interpretation.

Yet it is not merely a reality to be explained, for humans not only receive culture, but actually make it and then hand it on to others. The Development of Cognitive Anthropology.

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Cambridge : Cambridge University Press. But the rules are there, they are present and influential, though limiting and guiding, in every aspect of life, even though we are often incapable of recognising and explaining them. Boyd and Richerson Boyd, R and P. The Origin and Evolution of Cultures.

Likewise, Sperber Sperber, D. Explaining Culture. Oxford : Blackwell. And for Prinz Prinz, J. On a lighter note we can say with T. Eliot Eliot, T. Notes towards the Definition of Culture. New York : Harcourt, Brace. Children of God in the World. An Introduction to Theological Anthropology. Washington D. In general terms, it denotes trust, belief or confidence, whether in reality, in other people, or ultimately, in the divine.

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  7. Faith in someone or something unworthy of it is by definition misplaced. In other words, the dynamics of faith are determined more by its object the one believed in than its subject the one who believes. In the context of Christian religion, the entire profile and dynamics of faith is determined by the One we believe in, God, Father, Son and Holy Spirit, the Lord, Creator of the universe and Saviour of humanity. If God did not exist then there is no real place for religious faith.

    If divinities of one kind or another existed but were considered grasping, greedy or envious as in polytheistic religions , then faith would at best be generic, at worst empty.

    And in the New Testament the same idea is to be found: God is omnipotent Love, and therefore is worthy of unreserved faith. If God was not faithful then faith would dwindle, slump and die. But there is only one faith, because there is only one God who reveals. Domini Sermo , 4, 6. The Greeks spoke of faith pistis in a religious context, but gave it very little weight, in keeping with the nature of the divinities it was directed towards Silva Silva, M.

    Grand Rapids, Mich : Zondervan , Gnostics took it that faith was the destiny of inferior human beings, whereas the spiritual ones enjoyed gnosis , that is, pure knowledge that dispensed with faith. Fides for the Romans was important in a legal context, but is virtually absent in a religious one Glare Glare, P. Oxford Latin Dictionary. Oxford : Clarendon Press. Only in the 16th century was the term applied to the cultivation of the mind and its faculties, or of manners and human behaviour. Obviously this was possible because humans were seen to be agents of their own existence and, indirectly, of that of others.

    Modern thought is structured, according to Guardini Guardini, R.

    Nature, what we encounter or what is given to us, is transformed by the human subject, and this is what produces culture. From the time of the Renaissance onwards, however, the subject is commonly perceived as superior to and autonomous with respect to nature. As a result, culture, produced by the subject, is itself seen to be superior to nature, ultimately occupying its place.

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    Storia della filosofia del diritto. Bologna : Il Mulino. Humans are meant to transform the world, freely following each and every desire and imagination, setting aside the constrictions of nature. Perforce, ecology becomes an issue. One and the other would have a very different meaning and profile if God or man were not as they are. Yet both faith and culture involve two inseparable elements: transmission and content. And both have a content, a vision, a doctrine, an intuition, that stands in need of interpretation and comprehension.

    Faith which arises from divine revelation, and culture which springs from the human spirit, invariably interact with one another. Jaunuary Fides et ratio. Paris : Flammarion. The roots of the term, through Old French, are to be found in the Latin term calumniari , to calumniate, that is not just to accuse or object, but to accuse falsely Glare Glare, P.

    Within our present-day dynamic of culture, progress and change, however, the term is generally considered in a highly positive way. People, cultures, lifestyles and religions, we are told, ought to be challenged , not just confirmed, they should be made to face up to their potential, to their errors and responsibilities, even to their vocation. It should be clear, however, that this semantic shift appears in the context of a new anthropology, in which the truth about humans is not fully available or established in the here and now or presentness of their lives, but is ahead of them, beckoning them, urging them to improve, to grow, to surpass their present achievements.


    Should things be as they are now, that is simply unchangeable, blocked and bound within an eternal return, culture would be no more than nature, and challenging it would constitute a form of sterile or destructive defiance. Before considering present-day cultural challenges to faith , we need to ask what contributions Biblical faith has made to human culture in the first place, that is, how faith has influenced culture. In it he pointed out seven distinctive anthropological affirmations that mark Judeo-Christian faith and tradition, clearly present in Scripture, with powerful, world-changing ethical ramifications.

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    All of them have both challenged and left their mark on the culture of the societies they were present in. His point of reference is principally the Hebrew Scriptures, the Old Testament, but of course the same positions are to be found substantially in the New. They are as follows. In a single move Biblical religion eliminates elitism and establishes equality. This constitutes a powerful ethical and anthropological message. Respect for life from beginning to natural end is central to Biblical belief.

    The latter is common in societies where people are seen to behave well or badly, thus incurring in honour or shame before the community. For the former the act is right or wrong, whereas for the latter the person is good or bad. For the former, repentance, rehabilitation and forgiveness are possible. For the latter people are exalted or condemned perpetually. Ruth Benedict Benedict, R. The Chrysanthemum and the Sword.

    Patterns of Japanese Culture. Shame and Necessity. Una riflessione sulle strutture di sostegno del matrimonio e della famiglia. La questione antropologica, edited by H. Franceschi , 49 — Roma : Edusc.