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Managing Sacralities
What happens when religious sites, objects and practices become cultural heritage? What are —religious or secular—sources of expertise and authority that validate and regulate heritage sites, objects and practices? As cultural heritage becomes an increasingly popular and influential frame, these questions arise in diverse and challenging manners. The question who controls, manages, and frames religious heritage, and how, arises with particular urgency. Case studies from Denmark, the Netherlands, Poland, Portugal and the United Kingdom present an analysis of the paradoxes and challenges that arise when religious sites are transformed into heritage.
Jesus Imandars and Christ Bhaktas
The massive changes of Christianity during the 20th century raise the perennial question about its identity in a new, radical form. The author addresses the question of identity and asks how globalisation, religious pluralism, and the polycentric nature of Christianity affect Christian self-identification and theological reflection. First, religious life and theological reflection among believers in Jesus from Muslim and Hindu background in South Asia is presented in two empirical studies. Secondly, the findings are analysed and interpreted within a broad theoretical framework, drawing on models for syncretistic processes from history of religions, cultural anthropology, and Christian theology. Finally, the study concludes with a systematic-theological perspective on the interreligious hermeneutics underlying the changes of Christianity and discusses how interreligious hermeneutics might inform missiology as well as Christian theologies of religions and how this might challenge our understanding of the church's nature and mission. In conclusion, it is argued that a global, polycentric Christianity can be interpreted as fellowship created by the Spirit and centred on Christ.
Bulletin
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The Timberman
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Elias Trask, His Children and Their Succeeding Race
William Trask (1589-1666) emigrated from England to Cape Ann, Massachusetts in 1624. In 1627, he moved to Naumkeg (later named Salem). He and his wife, Sarah, had seven children. One descendant, Elias, (1707-1780) moved to Yarmouth County, Nova Scotia about 1760. He married Mary Bolter, daughter of Thomas Bolter and Rebecca Thayer. They had four children. Mary died in 1743. He married Abigail Woods (1715-1798), daughter of Richard Woods and Hannah Edmunds. They had five children. Descendants and relatives lived mainly in Nova Scotia, Ontario and Massachusetts.
Annual Report
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Søren Kierkegaard Literature, 1956-2006
This bibliography on Sren Kierkegaard carries on the work of Jens Himmelstrup's international bibliography (1962). It collates everything written about Kierkegaard - books, contributions to edited collections, and journals - and also features an appendix of primary text editions and translations. Discussion notes, reviews, etc., are catalogued according to the items they refer to. The bibliography contains more than 5,600 primary entries and is a testament to the expanding worldwide interest in the Danish philosopher. It also remedies the deeply-felt need for a collected overview of the extensive literature on Kierkegaard.
Pacific Shipper
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