Zeitschriftenartikel: „Christianity – Europe – History“

1

Little, Lester K. „Romanesque Christianity in Germanic Europe“. Journal of Interdisciplinary History 23, Nr. 3 (1993): 453. http://dx.doi.org/10.2307/206098.

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2

Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman und Peter F. Crossing. „Christianity 2017: Five Hundred Years of Protestant Christianity“. International Bulletin of Mission Research 41, Nr. 1 (26.10.2016): 41–52. http://dx.doi.org/10.1177/2396939316669492.

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Throughout 2017, Protestants around the world will celebrate five hundred years of history. Although for several centuries the Protestant movement was based in Europe, then North America, from its Western homelands it eventually spread all over the world. In 2017 there are 560 million Protestants found in nearly all the world’s 234 countries. Of these 560 million, only 16 percent are in Europe, with 41 percent in Africa, a figure projected to reach 53 percent by 2050. The article also presents the latest statistics related to global Christianity and its mission.

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Tse-Hei Lee, Joseph. „Teaching The History Of Chinese Christianity“. Teaching History: A Journal of Methods 33, Nr. 2 (01.09.2008): 75–84. http://dx.doi.org/10.33043/th.33.2.75-84.

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Beginning in the sixteenth century, European Catholic orders, including Jesuits, Franciscans, and Dominicans, introduced Christianity and established mission outposts in China. Protestant missionary societies arrived in the middle of the nineteenth century. Despite the Eurocentric view of Christianity conveyed by Western missionaries, many Chinese believers successfully recruited converts, built churches, and integrated Christianity with traditional values, customs, and social structure. This pattern of Chinese church growth represents a large-scale religious development comparable in importance to the growth of Catholicism, Protestantism, and orthodoxy Christianity in continental Europe, the rise of Islam, and the Buddhist transformation of East Asia. The story of the Chinese church is an important chapter of the global history of cross-cultural interactions. The knowledge and insights gained from the China story throw light on the emergence of Christianity as a fast-growing religious movement in the non-Western world.

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4

Jesse, Horst, und Horst Jesse. „Christianity and Europe: The legacy of Churches in Europe“. European Legacy 1, Nr. 4 (Juli 1996): 1355–60. http://dx.doi.org/10.1080/10848779608579578.

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5

Ellis, Geoffrey. „Review: Christianity and Revolutionary Europe c. 1750–1830“. English Historical Review 120, Nr. 485 (01.02.2005): 153–56. http://dx.doi.org/10.1093/ehr/cei028.

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6

BARRON, Joshua Robert, und Martin MUNYAO. „In memory of those who went before, in honor of those who follow behind: Introducing African Christian Theology.“ African Christian Theology 1, Nr. 1 (31.03.2024): 1–5. http://dx.doi.org/10.69683/4yys6m08.

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Describing the shift of World Christianity from the Global North to the Global South, Mark Noll posited that “as much as the new shape of Christianity in the world affects general world history, much more does it influence matters of Christian belief and practice.”1 Given global Christianity’s shift to the South, Christian beliefs and practices in recent decades have not been driven by Western Christian theology. Nearly thirty years ago, western scholars recognized that the majority of Christians on the face of the earth are found in Africa, Asia, and Latin America — and that “the proportion . . . grows annually.”2 Therefore, in retrospect and prospect, global Christianity is increasingly envisioned to be highly influenced by non-Western Christian theologies. For example, diaspora missiologists are consistently reminding us that the global church is thriving because of the movement of Africans across the world.3 Africans migrating to North America and Europe are planting churches in areas where traditional Christianity has been declining.

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Salamon, Maciej. „How to win new followers for Christianity?: The origins of eastern and western missions in early medieval 'younger Europe'“. Journal of the Australian Early Medieval Association 16, Nr. 1 (2020): 23–51. http://dx.doi.org/10.35253/jaema.2020.1.2.

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The Christianisation of eastern Europe started later than in western Europe and faced challenges not faced by the West in late antiquity. In those eastern lands occupied by Slavs and others, formerly under control of the Byzantines or others, the process of re- Christianising those lands and bringing Christianity for the first time to the occupiers, was done gradually and often with cultural concessions, like the preservation of language. In Bulgaria there was an acceptance of Christianity in former Byzantine territory often associated with increasing political ties. In Frankish lands, however, where there was a push for Christianisation there was often more conflict. The pace of this increased in the ninth century with Cyril and Methodius as missionaries, whose new style of spreading Christianity and the development of a written Slavic language brought permanent success.

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LANGE, Hans-Christoph Thapelo. „Grundzüge der Außereuropäischen Christentumsgeschichte“. African Christian Theology 1, Nr. 1 (01.04.2024): 200–201. http://dx.doi.org/10.69683/kxdv3w11.

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One of the defining features of Christianity is its capacity to take root in many different kinds of soils. Its historiography, however, has often focused on recounting the growth it enjoyed in European soil. In his book Koschorke addresses this imbalance with an outline of how widely the seed has been sown outside of Europe, as the title in English, “Outlines of Extra-European Christian History: Asia, Africa and Latin America 1450–2000,” suggests. It is designed to be used as a resource in teaching this subject in which Koschorke presents selected episodes from Christianity’s global history. These highlight both its various local expressions and its global interconnectedness from 1450 to 2000 CE in the regions of Asia, Africa, and Latin-America. Koschorke certainly is no stranger to the subject, having occupied the chair of church history at the University of Munich since 1993 until his retirement, also transforming it into a center for the History of World Christianity.

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Shepetyak, Oleh. „The Christianity of Franks: the Formation of the Vector of European Civilization“. Ukrainian Religious Studies, Nr. 86 (03.07.2018): 12–20. http://dx.doi.org/10.32420/2018.86.703.

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In the article of Oleh Shepetyak "The Christianity of Franks: the Formation of the Vector of European Civilization" is analyzed the Christianization of Western Europe and the Rolle of Franks in this difficult process. The basis of the European civilization is Christianity. The Christianization of the European peoples was a difficult and ambiguous process. Many Germanic peoples, which settled down in Europe, had accepted the Christianity in its Arianism version. The main factor, which caused the domination of Catholic Church in Western Europe and the crowning out of the Arianism, was the political domination of the Franks and the Frank's conquest of the Germanic peoples. The changes of the dynasties of Frank's Kingdom and the change of Europa's political map Europe had played very impotent role in the Christianization Europa's. In the article is highlighted special role of two Frankꞌs Kings Clovis and Charles the Great in the Process dissemination of Christianity in Europe. The analyze of these facts of the religious history Europe's is the object of this article.

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Gasché, Rodolphe. „Of a Ghost and Its Resurrection: María Zambrano on the Agony of Europe“. Research in Phenomenology 50, Nr. 3 (14.10.2020): 351–69. http://dx.doi.org/10.1163/15691640-12341456.

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Abstract In La Agonia de Europa, María Zambrano writes: “Europe is not dead, Europe cannot die completely; it agonizes. For Europe is perhaps the only thing—in history—that cannot die; it is the only thing capable of resurrection.” How to understand this provocative statement? What must Europe be for it not being able to completely die, but only to agonize? How to understand the mode of being Europe as one of continuous agonization? What kind of resurrection does European life refer to, and what is its significance in the context of Zambrano’s heretical Christianity? These are among the questions raised in the paper.

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Haseldine, J. „The Cambridge History of Christianity. Vol. IV: Christianity in Western Europe c.1100-c.1500“. English Historical Review CXXV, Nr. 515 (26.07.2010): 956–59. http://dx.doi.org/10.1093/ehr/ceq225.

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Kolodnyi, Anatolii M. „Christianity and the context of the history of the spiritual situation in Europe“. Ukrainian Religious Studies, Nr. 51 (15.09.2009): 86–100. http://dx.doi.org/10.32420/2009.51.2080.

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Christianity is the dominant religion throughout the European space. It was here that he became a world religion, where it passed all stages of its development and confessionalization. That is why the study of the patterns of development of this religion in its European image is relevant. Particularly relevant is the study of the current, postmodern state of Christianity. This is what this article is about. The author aims to reveal the peculiarities of the stagnant development of Christianity in the European space. There are few works that would directly reveal the author's topic. There is more about postmodernity. In writing the article, the author used some thoughts from E. Weiz's books "Postmodern Times" (M., 2002) and Yu. , 2001). The starting point for our research was such methodological principles as objectivity, historicism, non-denominationalism, and ideological plurality.

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Vélez, Karin. „Religious, Intellectual, and Cultural History“. Journal of Early Modern History 25, Nr. 6 (06.12.2021): 506–23. http://dx.doi.org/10.1163/15700658-bja10048.

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Abstract Inspired by Merry Wiesner-Hanks’ What is Early Modern History? chapter on religious, intellectual, and cultural history, this reflection considers the current state of these three subfields. It advocates for early modern historians to expand their bounding of religion beyond Christianity and Europe. It is also a call to extend the list of agents credited with the production of science, Enlightenment, and “culture.”

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Jaspert, Nikolas. „Communicating Vessels“. Medieval History Journal 16, Nr. 2 (Oktober 2013): 389–424. http://dx.doi.org/10.1177/0971945813514905.

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The objective of this article is to analyse several ways of handling religious diversity that were practised in medieval Latin Christian Europe, paying particular attention to the interdependencies between the following fields of religious diversity: first the presence of other religions than Latin Christianity within Medieval Europe, which is all too often reduced to Iberian ‘convivencia’. Second, religious diversity within Christianity is stressed, drawing particular attention to the so-called and frequently overlooked Oriental churches. A third block deals with the mechanisms the Christian Latin Church developed in order to control religious plurality, of which the demarcation between orthodoxy and heresy was only one. The development and institutionalisation of varied forms of religious life can also be understood as an attempt to channel diversity. Seen from this angle, the vivid world of sainthood—the fourth field—might be interpreted as a form of transcendental pluralism and as a flexible ‘market’ that catered to societal and religious change. Some final reflections are dedicated to the theological consequences European religious diversity heralded within Latin Christianity. Intra-religious diversification and inter-religious demarcation were closely related.

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Domínguez-Castro, Luis, und José Ramón Rodríguez-Lago. „Invoking the Spirit: Salvador de Madariaga, Religious Networks and European Integration Beyond the Churches“. European History Quarterly 52, Nr. 3 (21.06.2022): 506–23. http://dx.doi.org/10.1177/02656914221103458.

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The transatlantic religious networks promoted by Americans after World War I not only delivered human and financial resources but they also brought about significant changes in religious and political thought and practice in Europe. The experiences, networks and narratives created through two world wars equipped Europe with an ideological arsenal, which it marshalled against the Soviet threat during the cultural Cold War and which provided the European integration process with resources and legitimacy. The invocation of ‘spirit’ proved an extremely effective way of legitimizing the European project: it identified materialism as the seed of destruction of civilization; it promoted an interfaith narrative that was acceptable to different churches and religious sensibilities; and it represented human rights as the historical legacy of Christianity. Salvador de Madariaga's life reflects the evolution of the role of religion in the twentieth century, especially with regard to non-denominational Christianity. He was a committed missionary of ecumenist global civic conscience and a crusader for freedom of conscience against totalitarian interference. His defence of liberalism and his repeated calls for a cultural construction of Europe were rooted in his conviction of the intrinsically spiritual nature of all human beings, his identification with the legacy of Christianity and his desire to guarantee universal freedom of spirit. This article analyses documents from Madariaga's personal archive and other archives in Europe and America in order to chronicle his spiritual journey and to understand his crusade to create a ‘Europe of the spirit’.

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MIKHALCHENKO, S. I., und E. V. TKACHENKO. „E.V. SPEKTORSKY ON THE ROLE OF CHRISTIANITY IN HISTORY“. Scientific Notes of Orel State University 98, Nr. 1 (26.03.2023): 65–67. http://dx.doi.org/10.33979/1998-2720-2023-98-1-65-67.

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The article is devoted to the views of the famous Russian jurist, philosopher, historian E.V. Spektorsky on the role of the Christian religion and the church in the history of Russia and foreign countries. Spektorsky believed that the global crisis that engulfed Europe in the late 1930s could only be overcome by turning to Christianity. He was also the author of numerous articles of a historical and educational nature on the history of the Christian church.

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Băncilă, Ionuț Daniel. „Esotericism in Romanian Religious History“. Aries 23, Nr. 1 (30.01.2023): 39–54. http://dx.doi.org/10.1163/15700593-02301003.

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Abstract As an expression of the complex global religious entanglements, esoteric knowledge did appeal also to Eastern Europe, in Romania being particularly imprinted by the local religious discourses and practices characteristic to Orthodox Christianity. This paper attempts to briefly sketch the indigenization of esoteric “currents” such as alchemy, spiritualism, Theosophy, Anthroposophy, Traditionalism etc. in Romania. Apart from these historical formations, various aspects of the contemporary occulture in Romania are also considered, especially the Orthodox occulture.

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Mitterauer, Michael. „Christianity and endogamy“. Continuity and Change 6, Nr. 3 (Dezember 1991): 295–333. http://dx.doi.org/10.1017/s0268416000004070.

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Dans la recherche moderne en histoire sociale on discute très largement les raisons et les effets du ban jeté par l'église contre le mariage parmi la parenté et cela de façon de plus en plus contraingnante depuis le 4è siècle. Les hypothèses de Jack Goody en ce qui concerne la justification économique de ces règlements et leurs conséquences pour l'évolution du mariage et da la famille en Europe ont été généralement admises. En contraste avec ces hypothèses, dans cet article le fait est signalé que différentes sortes de bans accrus contre l'endogamie au bas Moyen-Age peuvent être établies pour de nombreuses Eglises chrétiennes et dans la religion juive également. De plus l'article démontre qu'une explication économique de ces phénomènes ne semble pas suffisant et que les conséquences de ces bans pour le développement européen de la famille ont été surestimées. Un reject généralisé de l'importance religieuse du lignage dans la Chrétienté semble, à ce propos, bien plus important.

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Laven, David. „Book Review: Christianity and Revolutionary Europe c.1750–1830“. European History Quarterly 36, Nr. 1 (Januar 2006): 109–10. http://dx.doi.org/10.1177/0265691406059618.

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Dries O.S.F., Angelyn. „“Awash in a Sea of Archives”: Key Research Sources in the United States for the Study of Mission and World Christianity“. Theological Librarianship 5, Nr. 2 (15.05.2012): 23–28. http://dx.doi.org/10.31046/tl.v5i2.232.

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The essay describes some holdings from five key mission archives in the United States, with the suggestion that mission archives can prove a valuable source to understand the intersection between mission and world Christianity and can raise questions about the relationship of one to the other, especially since the fulcrum of Christianity has shifted from Europe and North America to areas once considered “mission countries.” The sources hold a myriad of further research possibilities, that include the visual and performing arts in relation to inculturation; literature, the history of print, other media, and technology; the history of museums; maps, geography and perceptions of the world; economics/business; oral history, church history, Christianity in particular countries, the reception of the Second Vatican Council of the Roman Catholic Church in “Third World” churches; and, transoceanic networks with implications for local churches.

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Drăgan, Simona. „Arabic Christianity between the Ottoman Levant and Eastern Europe“. Hiperboreea 9, Nr. 1 (01.06.2022): 140–43. http://dx.doi.org/10.5325/hiperboreea.9.1.0140.

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22

Cooper, Michael. „Missiological Reflections On Celtic Christianity“. Mission Studies 20, Nr. 1 (2003): 35–55. http://dx.doi.org/10.1163/157338303x00142.

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AbstractThe cultural context of contemporary western culture suggests that people continue to demonstrate strong religious and superstitious beliefs. Many suggest that pre-Christian religions such as Druidry, Asatru and Wicca (although debatable as a pre-Christian religion) are successfully confronting the west European context. With ideals of egalitarianism and environmental responsibility, Paganism criticizes western Christianity for its oppressive nature. While western culture has benefitted from modernization, however, it does not seem all that dissimilar from the religious climate of the Middle Ages. This article suggests that Celtic Christianity between 400-800 might provide an example of a Christianity that related to the culture in an effective manner. From Patrick to the wandering monks of Ireland, Celtic Christianity sought to evangelize a Pagan culture and re-evangelize a one-time "Christianized" western Europe that had been invaded by religious others.

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Dudek, Jarosław. „The Christianisation of the eastern European Steppe peoples“. Journal of the Australian Early Medieval Association 16, Nr. 1 (2020): 183–208. http://dx.doi.org/10.35253/jaema.2020.1.9.

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This paper examines the difficulties experienced in bringing Christianity to the peoples of eastern Europe in the early Middle Ages and beyond. In focus are the problems and processes of converting the Eurasian nomads who appeared in the steppes of eastern Europe. The research reveals that the success of missionary activity from various Christian denominations (often associated with trade activities) depended upon the receptiveness of the leaders of nomadic communities. A number of examples from various communities are provided.

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Finlay Walls, Andrew. „The Break-up of Early World Christianity and the Great Ecumenical Failure“. Studies in World Christianity 28, Nr. 2 (Juli 2022): 156–68. http://dx.doi.org/10.3366/swc.2022.0387.

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Christianity has from its beginning been global in principle, and for many centuries was so in practice. In the first six or seven centuries of Christian history, Christian presence spread across the greater part of the then known world – the vast landmass that constitutes Europe, Asia and Africa – and constituted a world Christianity which was multicentric, multilingual and multicultural. But the doctrinal disputes of the fifth century led to the alienation of large numbers of Coptic- and Syriac-speaking Christians from those who thought and spoke in Greek and Latin, and the ecumenical tragedy of the sixth century saw the great multicultural church divided along lines of language and culture. We are now in a new age of world Christianity – an even larger and more diverse reality than that of the first Christian centuries, but like it, multicentric, multilingual, multicultural. The acid test for Christianity in the twenty-first century will be whether the break-up of that first age of world Christianity can now be repaired.

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Ward, Kevin. „Grundzüge der Außereuropäischen Christentumsgeschichte: Asien, Afrika, und Lateinamerika 1450–2000 (Main Features of the Non-European History of Christianity: Asia, Africa, and Latin America, 1450–2000)“. International Bulletin of Mission Research 48, Nr. 1 (Januar 2024): 55–63. http://dx.doi.org/10.1177/23969393231182338.

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Professor Klaus Koschorke’s pioneering work Grundzüge der Außereuropäischen Christentumsgeschichte: Asien, Afrika, und Lateinamerika 1450–2000 (Main features of the non-European history of Christianity: Asia, Africa, and Latin America, 1450–2000) provides an overview of the historical development of Christianity in the Global South between 1450 and 2000. Koschorke emphasized the “polycentric” nature of Christianity—the fact that, for the gospel to be successful, it must become deeply embedded in the local cultures it encounters, producing forms of Christianity that are distinctive from those of Europe or North America, and in which indigenous evangelism, theology, and discipleship flourish. Koschorke also highlights the importance of relationships between the churches of South America, Asia, and Africa, the Black Atlantic, networks of co-operation throughout the Indian and Pacific Oceans that are as important as Western missionary movements in identifying Christianity as a world religion.

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Aytac, F. Kubra. „Reconsidering Secularism and Historical Narrative of Christianity“. Religion and Theology 27, Nr. 1-2 (21.07.2020): 153–62. http://dx.doi.org/10.1163/15743012-bja10005.

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Abstract In this review article, Graeme Smith, A Short History of Secularism, is reviewed with its main arguments regarding secularisation debate. A radical reconsideration of secularism and its social history, starting with the Greeks and continuing to modernity and the contemporary period, are offered by this book. The book’s attempt to construct a historical narrative of Christianity is an essential contribution to literature. It highlights the changes Christianity is exposed to as it moved across Europe and different mindsets that influenced people during this period. Students who are interested in studies in pastoral psychology, religion, and secularism are the primary audience for this monograph. However, anyone interested in the secularism debate will find it interesting.

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Fujii, Shūhei. „The History and Current State of Japanese Zen Buddhism in Europe“. Journal of Religion in Japan 10, Nr. 2-3 (14.07.2021): 195–221. http://dx.doi.org/10.1163/22118349-01002003.

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Abstract This paper will shed light upon the history and current state of Japanese Zen Buddhism in Europe. Japanese Zen has mainly been transmitted in two ways among European countries: via the group founded by Deshimaru Taisen, and through Christian Zen. Deshimaru went to Europe and taught Zen. His teaching represented Zen as a wholistic, scientific, and peaceful Eastern religion. Though his group initially expanded greatly, it split into several subgroups following Deshimaru’s death. On the other hand, Sanbō Kyōdan promoted ecumenical integration between Christianity and Zen. The longstanding interest in Zen among Christians can be seen in the contemporary “spiritual exchange of the East-West.” Concerning the current state of Zen in Europe, data show that there are more than 270 Zen centers in Europe, located in 24 countries. An analysis of the contemporary situation thus demonstrates that European Zen is mobile, has various forms, and has influenced Japanese institutions.

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Bernier, Lucie. „CHRISTIANITY AND THE OTHER: FRIEDRICH SCHLEGEL'S AND F. W. J. SCHELLING'S INTERPRETATION OF CHINA“. International Journal of Asian Studies 2, Nr. 2 (30.06.2005): 265–73. http://dx.doi.org/10.1017/s1479591405000124.

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Every culture is self-centred and distinguishes itself from others which are inadvertently positioned off-centre. Thus ancient Greece called the non-Greeks barbarians, and the ancient Chinese called their own country the Celestial Empire and considered those who did not practise their culture as barbaric. In the modern age, Europe distinguished itself from the non-West principally by two features: Christianity and capitalism. Generally, it is considered that Christianity produced capitalism (Max Weber), so that the former can really be considered the foundation of Western Culture. In my paper, I demonstrate that Christianity is used to measure and construct non-European peoples and cultures within the western perception of the philosophy of history. Christianity is given supreme value, and related religions are considered to be corrupted in varying degrees, with non-theistic cultures bringing up the very rear.

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Hansen, Bjarke Mørkøre Stigel. „Die Ambiguität des Geistes“. Deutsche Zeitschrift für Philosophie 72, Nr. 2 (01.04.2024): 172–95. http://dx.doi.org/10.1515/dzph-2024-0014.

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Abstract This article explores both the significance and difficulty of the work of Paul Valéry (1871–1945), arguing that his challenging ideas on Europe and its crisis have much to contribute to recent debates on the philosophy of Europe. For Valéry, Europe is inseparable from its (spiritual) history, caught up in the process of self-understanding and self-alienation. In order to examine this process, the article focuses on Valéry’s tripartite composition of Europe’s “influences,” namely the institutions and laws of the Roman Empire, the self-examination of Christianity, and the discipline of spirit and development of science in ancient Greek culture.

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Curran, M. „Mettons Toujours Londres: Enlightened Christianity and the Public in Pre-Revolutionary Francophone Europe“. French History 24, Nr. 1 (23.11.2009): 40–59. http://dx.doi.org/10.1093/fh/crp073.

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Katongole, Emmanuel. „Mission and the Ephesian Moment of World Christianity: Pilgrimages of Pain and Hope and the Economics of Eating Together“. Mission Studies 29, Nr. 2 (2012): 183–200. http://dx.doi.org/10.1163/15733831-12341236.

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Abstract The historic 1910 Edinburgh missionary conference was a watershed moment for world Christianity as it established a framework for international cooperation in the task of bringing the whole gospel to the whole world.’ That goal has more or less been realized. In fact, with the shift of Christianity’s center of gravity from its traditional heartlands in Europe and the US to the “Global South” of Africa, Asia, and Latin America, the focus of mission must also shift from a preoccupation with ‘transmission’ so as to engage the wider issues of the teleology of missio Dei. Using Andrew Walls’ depiction of the Ephesian Moment, the author explores mission as God’s activity of bringing together diverse social fragments (as bricks of a single building or as parts of the same body) so as to realize what Paul describes as the ‘very height of Christ’s full stature.” In describing the Pilgrimage of Pain and Hope and a visit to an organic farm in Uganda, the author offers “pilgrimage” as an example of mission practice, which reflects and advances this telos. The act of eating together, which pilgrimage fosters, is not only the expression and the test of the Ephesian moment it is the context within which the most pressing theological, pastoral and ecclesiological issues of world Christianity are illumined and engaged.

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Müller, Retief. „African Indigenous Christianity of Pentecostal Type in South Africa in the Twentieth Century and Beyond“. Theology Today 75, Nr. 3 (Oktober 2018): 318–29. http://dx.doi.org/10.1177/0040573618791746.

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Movements of reform and reformation have been highly significant in the history of Christianity for various reasons. Yet is it fair or appropriate to ascribe the term reformation to churches or groups not obviously belonging to the sixteenth-century series of events and movements usually associated with that term? This article engages with this question, especially in reference to the phenomenon of twentieth-century African Indigenous Christianity (AIC), which is often associated with terms such as African Initiated Christianity, and African Pentecostalism. I focus on South Africa as my context of reference. From this perspective I will more generally make the case that if the historical construct of reformation as a concept beyond sixteenth-century Northern and Western Europe could be useful at all, it will be in the ways in which one is able, or not, to draw parallels with some of the social consequences of those original movements. I am particularly interested in the relation between reformation and democracy. Therefore, my analysis of AIC history in South Africa is informed by the works of Witte, Woodberry, and McGrath.

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Prins, Aaldert. „Book review: Christianity in Eurafrica: A History of the Church in Europe and Africa“. International Bulletin of Mission Research 42, Nr. 2 (03.11.2017): 180–81. http://dx.doi.org/10.1177/2396939317741240.

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Bradshaw, Brendan. „The Wild and Woolly West: Early Irish Christianity and Latin Orthodoxy“. Studies in Church History 25 (1989): 1–23. http://dx.doi.org/10.1017/s042420840000855x.

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In recent historiography a rather unlikely alliance has emerged which is concerned to normalize Early Irish Christianity by emphasizing its links with the religious culture of Western Europe. One wing of the alliance represents a historiographical tradition that originated in the debates of the Reformation with the introduction of a formidable Aunt Sally by the erudite ecclesiastical historian Archbishop Ussher, who purported to discover in the Early Irish Church a form of Christianity in conformity with the Pure Word of God, uncorrupted by papal accretions. Ussher’s A Discourse of the Religion anciently professed by the Scottish and Irish initiated a debate that has reverberated down the centuries around the issue of which of the two major post-Reformation Christian traditions may claim Early Irish Christianity for its heritage. The debate continues to echo, even in these ecumenical times, in a Roman Catholic tradition of writing about the history of the Early Irish Church which emphasizes its links with Roman Orthodoxy—which were, in reality, tenuous and tension-ridden—and glosses over its highly characteristic idiosyncrasies. More recently that tradition has received unlikely and, indeed, unwitting support in consequence of the development of a revisionist trend in Celtic historical studies against a perception of Celtic Ireland that originated in the romantic movement of the nineteenth century and that was taken over holus-bolus by the cultural nationalists. This romantic-nationalist interpretation pivots upon an ethnographic antithesis between the Celt and the other races of Western Europe which endows the former with singular qualities of spirit and of heart and interprets Early Irish Christianity accordingly. By way of antidote modern scholarship has taken to emphasizing external influences and the European context as the key to an understanding of the historical development of Christianity in Ireland, playing up its debt to the Latin West and playing down the claims made on its behalf as the light of Dark Age Europe.

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Županov, Ines G. „Antiquissima Christianità: Indian Religion or Idolatry?“ Journal of Early Modern History 24, Nr. 6 (17.11.2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.

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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also known as St. Thomas Christians, triggered a series of debates involving various missionaries, Catholic Church authorities in Goa and Rome, as well as Syrian bishops and St. Thomas Christian priestly families. Caught up in the contrary efforts at unifying and homogenizing Christianity under two distinct helms of the Portuguese king and the Roman pope, the missionaries generated different intellectual tools and distinctions, all of which contributed to further jurisdictional struggles. The St. Thomas Christian community became a model of “antique” Christianity for some and a heretical or even idolatrous sect for others. It became a mirror for the divided Christianity in Europe and beyond. In India, it was precisely the vocabulary and the historicizing reasoning that was invested in analyzing and defining these Indian homegrown Christians that would be subsequently applied by comparison, analogy, or contrast to formalize and reify other Indian “religions.” The dating and the autonomous or derivative status of Indian (“pagan”) antiquities emerged, a century later, as a major orientalist problem.

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Bajrektarevic, Anis H. „Lucrative Busines sof Othering“. ICR Journal 7, Nr. 2 (15.04.2016): 276–80. http://dx.doi.org/10.52282/icr.v7i2.270.

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One of the leading figures of Renaissance Europe, Dante, put the Prophet Muhammad in the eighth circle of Hell. The only individuals below Muhammad were Judas, Brutus, and Satan. As Rana Kabbani noted in her luminary piece, Imperial Fictions, “Islam was seen as the negation of Christianity, as anti-Europe…and Muhammed as an Antichrist in alliance with the Devil.” Nevertheless, both religions trace their origin back to Abraham. They also both lived in harmony (or at least cohabitated) within the Middle East (notably in Lebanon, Syria and Iraq). Why, then, was there no wider harmonious relationship between Christian Europe and the Middle East?

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Adamiak, Grzegorz. „Początki ewangelizacji Islandii“. Annales Missiologici Posnanienses, Nr. 23 (05.01.2019): 23–39. http://dx.doi.org/10.14746/amp.2018.23.2.

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The turning point of Icelandic history was the reception of Christianity. After the discovery of the island, and then its settlement and the organization of an independent state, this was another step in the unification of the Icelandic nation. The circumstances of Iceland's acceptance of Christianity are peculiar in comparison with other countries in Europe at that time. While the decision to accept a new religion was usually made by the ruler, in Iceland the introduction of Christianity took place by the decision of the pagan parliament. Opposition to each other, the pagan and Christian factions, through reasonable negotiations, agreed in a bloodless manner on political agreement in this matter. The national assembly – Althingi – made a resolution in the summer of 1000 establishing a Christianity valid for the whole country religion. It is worth noting that pagan priest and clan leader Thorgeir Thorlaksson, played a crucial role here. Iceland was thus a country that was an exception to the European countries, which accepted a new faith through the conscious and voluntary decision of its inhabitants.

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Madgearu, Alexandru. „Christianity and War in Medieval East Central Europe and Scandinavia“. Hiperboreea 8, Nr. 2 (September 2021): 276–79. http://dx.doi.org/10.5325/hiperboreea.8.2.0276.

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Yearwood, Peter J. „Continents and consequences: the history of a concept“. Journal of Global History 9, Nr. 3 (13.10.2014): 329–56. http://dx.doi.org/10.1017/s1740022814000151.

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AbstractOriginally intended to provide an accessible overview for colleagues in Papua New Guinea, this article outlines the emergence of the continental division of the world in classical antiquity. In medieval Europe this survived as a learned conception which eventually acquired emotional content. Nevertheless, the division was still within the context of universal Christianity, which did not privilege any continent. Contrary to the views of recent critics, the European sense of world geography was not inherently ‘Eurocentric’. While Europeans did develop a sense of continental superiority, Americans, Africans, and many Asians also came to identify themselves with their continents and to use them as weapons against European domination. The application of the division to Melanesia is also considered.

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Strom, Jonathan. „Problems and Promises of Pietism Research“. Church History 71, Nr. 3 (September 2002): 536–54. http://dx.doi.org/10.1017/s0009640700130264.

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Since 1970, when Church History last published a review of Pietist scholarship, there have been significant contributions to almost all areas of the field. Research on Pietism—once the distinct province of German church historians—has become increasingly international as well as interdisciplinary in scope as Germanists, musicologists, social historians, and historians of Christianity explore the influence of this movement in Europe and the New World. The yearbookPietismus und Neuzeit, the magisterial four volume handbookGeschichte des Pietismus, and the first International Pietism Congress in 2001 all testify to the vitality of current scholarship in this field. As much recent scholarship makes clear, Pietist research can contribute significantly to how historians understand the development of Christianity in the last three hundred years.

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Kaplan, Benjamin J. „Diplomacy and Domestic Devotion: Embassy Chapels and the Toleration of Religious Dissent in Early Modern Europe“. Journal of Early Modern History 6, Nr. 4 (2002): 341–61. http://dx.doi.org/10.1163/157006502x00185.

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AbstractIn the wake of Europe's religious wars, it became accepted that embassies could include chapels where forms of Christianity illegal in the host country could be practiced. In theory, only ambassadors and their entourage had the right to worship in such chapels, but in practice the latter became bases for full-fledged congregations of native religious dissenters. Constructed out of residential space, the chapels belonged to a broader category of edifice, the "clandestine church." They helped give birth to the modern doctrine of "extraterritoriality."

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Panyshev, A. L. „Philosophy of Slavophilism in the Mainstream of Religious Philosophy in Russia“. Voprosy kul'turologii (Issues of Cultural Studies), Nr. 12 (07.11.2020): 37–45. http://dx.doi.org/10.33920/nik-01-2012-04.

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This paper is devoted to the philosophy of Slavophiles, among which A.S. Khomyakov, I.V. Kireevsky and I.S. Aksakov are singled out. This philosophy was born as a response to the works of Pyotr Chaadaev, in which the history of Russia was critically comprehended, and the countries of Western Europe were idealized. The author notes the deep religious content of the Slavophiles' works, their vision of spiritual meaning in the history of Russia, which has a positive impact on all mankind. Slavophiles recognized the achievements of Western Europe in the field of science and education, but stressed that these countries have embarked on the path of loss of religious faith and spirituality. The true same treasure Russia they regarded Orthodox Christianity.

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Doerfler, Maria E. „Forum on Elizabeth A. Clark's The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America: Introductory Remarks“. Church History 89, Nr. 2 (Juni 2020): 390–91. http://dx.doi.org/10.1017/s0009640720001213.

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The turn of the twentieth century represents an incisive moment in religious thought and theological education. Scholars across Europe and North America were wrestling with the twin influences of Protestant Liberalism and Roman Catholic Modernism, the questions they raised for how to conceive of the origins of Christianity, and how to make them palatable to a rapidly changing world. In her most recent monograph, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, Elizabeth A. Clark explores these questions in the lives and work of three of the era's most influential figures. Her work stands at the center of this forum, with four distinguished scholars considering its implications.

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Voß, Torsten. „Ästhetisch konstruierte Traditionen?“ Internationales Archiv für Sozialgeschichte der deutschen Literatur 44, Nr. 2 (08.11.2019): 442–70. http://dx.doi.org/10.1515/iasl-2019-0022.

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Abstract Throughout various literary and artistic periods, artists have referred to or even converted to Catholicism as a means of conjuring a certain perception of a European tradition. In doing this, they seek to create an aesthetic of romanticism and/or an idea and concept of beauty, the artist, artwork etc. After giving a brief overview of this discursive practice in modern avant-garde movements, this article focuses on early forms of literary Catholic movements, such as the French Renouveau catholique and François-René de Chateaubriand’s Le Génie du Christianisme (The Genius of Christianity), as well as Novalis’ ‘invention’ of German romanticism in his essay Die Christenheit oder Europa (Christianity or Europe). It shows that there are a variety of parallels to be identified across these periods and places, namely, in programs, performances, rhetoric-building and group-building processes, and in cultivating an anti-bourgeois distinction, both in the texts themselves and in the positioning of the artists within the literary field. Despite accusations of being reactionary, writers and artists who elaborate a Catholic concept of art and literature aim to develop a traditionalist and anti-modern stance within (aesthetical and social) modernity.

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Burridge, Claire. „Sethina Watson, On Hospitals: Welfare, Law, and Christianity in Western Europe, 400-1320“. Social History of Medicine 34, Nr. 2 (07.02.2021): 674–76. http://dx.doi.org/10.1093/shm/hkab017.

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Warren, Jared. „Lucian N. Leustean, ed., Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe“. European History Quarterly 48, Nr. 1 (Januar 2018): 165–67. http://dx.doi.org/10.1177/0265691417747183r.

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Close, Christopher W. „Christopher Ocker. Luther, Conflict, and Christendom: Reformation Europe and Christianity in the West.“ American Historical Review 125, Nr. 1 (01.02.2020): 317–18. http://dx.doi.org/10.1093/ahr/rhz1295.

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Jensen, Gordon A. „:Luther, Conflict, and Christendom: Reformation Europe and Christianity in the West“. Sixteenth Century Journal 50, Nr. 4 (01.12.2019): 1232–34. http://dx.doi.org/10.1086/scj5004126.

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Van Houts, E. „Gender and Christianity in Medieval Europe: New Perspectives, ed. Lisa M. Bitel and Felice Lifshitz“. English Historical Review CXXVI, Nr. 519 (01.04.2011): 399–401. http://dx.doi.org/10.1093/ehr/cer052.

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Byrd, Dustin J. „Palingenetic Ultra-Nationalist Christianity: History, Identity, and the Falsity of Peripeteic Dialectics“. Praktyka Teoretyczna 42, Nr. 4 (15.12.2021): 39–64. http://dx.doi.org/10.14746/prt2021.4.2.

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The recent upsurge of European nationalism is partially an attempt to address the ongoing identity crisis that began with the Bourgeois revolution, which expressed itself through positivistic scientism and aggressive secularization, and culminated in the post-World War II “liberal consensus”: representative democracy and free-market capitalism as the “end of history.” Due to the needs of capitalism after World War II, coupled with the liberalization and Americanization of European societies, there has been a growing presence of “non-identical” elements within Europe, which itself is reexamining the very geography of what it means to be European. In this essay, I explore the historical context of the current identity struggles that are facing Europeans. From a Critical Theory perspective, I challenge the idea that Christianity or a Christian age can be resurrected by ultra-nationalists in their attempt to combat the cosmopolitanism of Western modernity. Moreover, I demonstrate how such attempts to return to an idealized Christian identity are rooted in a false possibility: Peripeteic Dialectics, or “dialectics in reverse.”

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