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Journal articles on the topic 'Christian faith'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Tjeltveit, Alan C. "Lost Opportunities, Partial Successes, and Key Questions: Some Historical Lessons." Journal of Psychology and Theology 40, no. 1 (March 2012): 16–20. http://dx.doi.org/10.1177/009164711204000103.

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To shed light on some key perennial issues, I discuss several historical efforts to discern optimal understandings of human persons that take seriously both Christian faith and academic psychology. These include Gordon Allport's disguised integrative efforts; a 1924 book, An Elementary Christian Psychology; and Paul Meehl's 1958 integration book. I conclude that opportunities are lost: when seeking respectability becomes a primary motivator for Christians interested in psychology when psychology's implicit ethical and metaphysical assumptions are not recognized and critiqued, when efforts to create a Christian Psychology are based on a particular cultural-historical understanding of Christian faith that is assumed to be the only correct view of it, when Christians fail to engage with mainstream psychology when Christians fail to address rigorously key problems in the psychology/Christian faith interface, when Christians use ambiguous or supposedly neutral language to pursue Christian goals, and when Christians fail to work through thoroughly and develop fully the implications of Christian faith for our understandings of the psychological dimensions of embodied human persons.

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CUI, Yang, and Meng HE. "The Abolition and Reconstruction of a Church A Case Study of Christian Localization in Nu Village within the North Sino-Myanmar Boundary." International Journal of Sino-Western Studies 21 (December 9, 2021): 55–67. http://dx.doi.org/10.37819/ijsws.21.140.

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The church is an important place for Christians to practice their faith. It has also become an important symbol to highlight the history memory of the village in the ethnic areas of the North Sino-Myanmar Boundary. Christianity was introduced into Nu people for nearly one hundred years, Christian faith has become an important part of its cultural tradition. A history of the construction of the Christian church is the history of the Christian faith. To explore the process of the construction, abolishment and reconstruction of the Christian church is to reveal the dynamic change process of the Christian faith from the outside to the native. Taking the Christian church in Laomudeng which is a village of Nu people as an example, this paper aims to explore the Socio-cultural implications of “Christian localization” by presenting the religious practices of Nu Christians in building churches in different history periods.

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3

Mccann, Dennis P. "Kierkegaard and the Faith of Chinese Christians in Business." Journal of Chinese Philosophy 40, no. 1 (March 2, 2013): 143–63. http://dx.doi.org/10.1163/15406253-04001010.

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Chinese philosophers today are challenged to make sense of faith in God, and particularly Christian faith as expressed by Chinese Christians, as an existential affirmation centering their personal and social lives. I offer here a philosophical approach to Christian faith, based upon interpretations of Søren Kierkegaard’s work, Sickness unto Death. Kierkegaard’s phenomenology of Christian conversion helps us understand and evaluate the recently obtained testimonies of 37 Hong Kong Chinese Christian business executives. Our study reveals not only what Christian faith means to our informants, but also how Kierkegaard’s interpretations are helpful in attempting a philosophical analysis of their testimonies.

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4

Agustian, Daniel Ferry, and Suhadi. "Korelasi Sains Dan Teknologi Dengan Alkitab Dan Iman Kristen Di Tengah Kehidupan Orang Percaya." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (May 2, 2024): 78–99. http://dx.doi.org/10.46974/ms.v4i2.101.

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Science and technology are often opposed to the Bible and faith, both by Christians and non-Christians. Many people think that the Bible and Christian faith have no correlation. Even more so, secular people tend to despise the values contained in the Bible and the Christian faith. Various methods and methods were developed and carried out to doubt and discredit the Bible and the Christian faith. Moreover, in the current context, the Bible and the Christian faith are seen as outdated and no longer relevant to the current context of human life. They think that the Bible and the Christian faith cannot answer human needs today because they have no correlation at all. To answer the view above, the researcher attempts to show that in the real world, both in the past and in the present, the Bible and the Christian faith remain relevant to the context of human life in all times. That the Bible and Christian faith have a close correlation with science and technology. The truth of science and technology is not only supported by the Bible, but the Bible can also be used as a foundation in efforts to think and search for truth in science and technology.This research was conducted using qualitative methods and literature study, namely research with descriptive analytical presentation. Data was compiled and obtained through literature studies sourced from research results, books and journals which were then analyzed descriptively and presented in writing in the form of a scientific journal about The Correlation Of Science And Technology With The Bible And Christian Faith In The Lives Of Believers.

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Heim, S. Mark. "Christianity and Islam: Two Kinds of Difference." Review & Expositor 105, no. 1 (February 2008): 27–38. http://dx.doi.org/10.1177/003463730810500104.

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Christian engagement with Islam poses the question: what theological sense can we make of a supersessionist approach to our own tradition? This essay sketches a Christian interpretation of Islam that combines the respectful encounter with religious pluralism and the hope for Christian ecumenism. Christians may thus view Islam in part as spreading the same faith and truth that Christians seek to follow. Simultaneously, Christians may view Islam as a profound and integral alternative to Christian faith and practice. The author briefly examines implications of this combined approach for a Christian understanding of Muhammad and the Qur'an.

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6

Galvin, John P. "“I Believe...in Jesus Christ, His Only Son, Our Lord”." Interpretation: A Journal of Bible and Theology 50, no. 4 (October 1996): 373–82. http://dx.doi.org/10.1177/002096439605000404.

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Christians recognize that the earthly Jesus can never be captured fully by historical scholarship. They recognize as well that Christian faith is not based on historical reconstructions. These recognitions notwith-standing, Christians insist that some elements of Jesus' life, which are open to historical research, are of central concern to Christian faith.

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7

Monasterio, Xavier O. "Camus' Meditation on the Christian Faith." Horizons 26, no. 2 (1999): 215–31. http://dx.doi.org/10.1017/s0360966900031923.

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AbstractAlbert Camus' initial visceral hostility to the Christian faith was submitted to the test by his personal acquaintance with Christians in the underground Resistance to the Nazis. As a result, though never tempted to become a Christian himself, Camus' appraisal of Christianity underwent a profound transformation. As the re-evaluation of his Christian faith, though exceptionally detailed and perceptive, found only novelistic form, it has not been the object of the careful critical analysis it richly deserves. The present article explores what may justly be called Camus' meditation on the Christian faith in The Plague.

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8

Watson, Francis. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (March 8, 2018): 243–47. http://dx.doi.org/10.1017/s0028688517000388.

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These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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9

Morgan, Teresa. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (March 8, 2018): 255–61. http://dx.doi.org/10.1017/s002868851700039x.

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These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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10

Seifrid, Mark A. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (March 8, 2018): 247–55. http://dx.doi.org/10.1017/s0028688517000406.

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These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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11

Craft, Christy Moran, and Yang Yang. "Academic experiences, perceptions of curricular diversity, and academic performance: A study of undergraduate Christian students in faith-based student organizations." Journal of Campus Activities Practice and Scholarship 2, no. 2 (September 2020): 13–23. http://dx.doi.org/10.52499/2020009.

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The purpose of this study was to gain a better understanding of undergraduate Christian students involved in faith-based student organizations at one public, Midwestern research university. Specifically, we were interested in examining select academic experiences, perceptions of the religious and spiritual diversity in the curriculum, and the academic performance of these students as compared to other Christian students and non-Christian students. To that end, we analyzed data collected through a campus climate survey. Findings revealed that Christian students in faith-based student organizations had more favorable perceptions of their academic experiences and the religious and spiritual diversity in the curriculum than did non-Christians, and their academic performance (measured by GPA) was more likely to be higher than that of other Christians and non-Christians. We present several implications for practice, most of which pertain to recognizing and addressing Christian privilege along with encouraging students of all religious and spiritual identities to become involved in relevant faith-based student organizations on campus.

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12

Cornille, C. (Catherine). "Faith Among Faiths: Christian Theology and Non-Christian Religions (review)." Buddhist-Christian Studies 21, no. 1 (2001): 130–32. http://dx.doi.org/10.1353/bcs.2001.0009.

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13

Octa Maria Sihombing, Jordi Istandar, and Evi Mariani. "Music And Philosophy In Relation To Christian Belief." Jurnal Riset Rumpun Seni, Desain dan Media 3, no. 1 (February 28, 2024): 50–79. http://dx.doi.org/10.55606/jurrsendem.v3i1.2358.

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This research explores the relationship between music and philosophy within the context of Christian faith. The research methodology employed is descriptive and qualitative, utilizing a hermeneutic approach that involves literature review, in-depth interviews, and qualitative analysis. The findings indicate that music, as an art form that utilizes sound, plays a significant role in expressing Christian faith, facilitating church worship, and fostering fellowship. Christian philosophy is the study of the nature of reality. It helps to understand the meaning of music in the context of Christian beliefs, examine aspects of music, and develop Christian theology. The Bible provides guidance on the role of music and philosophy in the Christian faith. Music and philosophy complement each other, enriching the religious experience of Christians and encouraging a deeper appreciation of both

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14

Uzukwu, Gesila Nneka. "Crisis of Faith: Today's African Christians and Mami-Wata (Mother-Water) Spirituality." Journal of Ecumenical Studies 59, no. 2 (March 2024): 157–73. http://dx.doi.org/10.1353/ecu.2024.a931509.

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precis: This study provides an analysis of the impact of Mami-Wata spirituality on an understanding of the place and fate of Christianity in Africa today. A section of the Christian population negotiates their Christian beliefs through the prism of their traditional African religious cosmology and worldviews. This new Christian African spirituality is generating waves of faith crises. While previous scholarship has investigated the crises of African Christian faith from the dominant point of view of African culture and context, from Christian-Muslim interaction, or from the influence of Western elements, there are no works that show the multidimensional impacts of Mami-Wata spirituality on Christians and their faith, identity, and theological discourses. Departing from past works, the present work investigates how rudimentary constructs of African spirituality have engaged Christianity on several fronts, from the problem of faith crisis and the engagement of the Mami-Wata deity to how some African Christians wrestle with their devotion to the Virgin Mary vis-à-vis the traditional Mami-Wata deity. This analysis also demonstrates the indispensability of the female divine in spiritual and religious discourses, and it provides a pathway to construct a theology that is both truly Christian and grounded in African realities.

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15

Duff, Nancy J. "Christians Preparing for Conversation: Jewish–Christian Relations." Theology Today 74, no. 3 (October 2017): 243–51. http://dx.doi.org/10.1177/0040573617721914.

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This article suggests that Christians need to prepare for Jewish–Christian conversation by cultivating a better knowledge of Jewish traditions and by critically examining Christian doctrine and biblical interpretation to rid Christian language and attitudes of anti-Judaism. To do the latter, Christians do not have to give up core beliefs of the Christian faith.

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16

Suwito, Benny. "Perjumpaan dengan Kristus melalui Hati Nurani bersama dengan Magisterium." Lux et Sal 1, no. 1 (November 1, 2020): 49–62. http://dx.doi.org/10.57079/lux.v1i1.11.

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Encountering with Christ as Christians brings Christian acts as Christ’s acts because Christians’ acts are always act of faith. This cannot be separated from the role of conscience in human heart which relates to Magisterium. However, some Christians and theologians thought that Christians, in some of their human acts, do not need Magisterium because of the conscience in human heart that God has given show them to do good and avoid evil directly. Indeed, this opinion is not true. Christians always need Magisterium to act properly as the followers of Christ. Conscience is not individual truth but conscience is the voice of God which exists in human heart with Christian faith. Thus, Christians when they act something with their faith, they need Magisterium because knowing Christ is never knowing an idea of Christ but a personal faith experience to encounter with Christ. That’s why Christians have a relationship with Magisterium though conscience carries them to Jesus.

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17

Hanford, Jack T. "Is the faith of faith development Christian faith?" Pastoral Psychology 42, no. 2 (November 1993): 95–105. http://dx.doi.org/10.1007/bf01031102.

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18

Lupu, Valentin. "Is Christian Faith a Predictor for Empathy?" International conference KNOWLEDGE-BASED ORGANIZATION 24, no. 2 (June 1, 2018): 306–10. http://dx.doi.org/10.1515/kbo-2018-0107.

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Abstract According to the last census, the majority of the Romanian population officially declares itself as Christian. The core value of Christianity is love and compassion towards your neighbour. The objective of this study was to see if there is a correlation between Christian faith and empathy. The study was conducted on Romanian students. We had three groups of students: Atheists/Other Religions, Nominal Christians and Christians who daily practice their faith. For the assessing of empathy we used Davis’s (1980) Interpersonal Reactivity Index (IRI), a self-report instrument and a multidimensional measure of empathy. A comparison of the IRI scores of the three student groups reveals that faith appears to be a predictor of empathy

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19

Dapila, Fabian N. "Bible Translation into Pasaale by a Muslim and by Christians: A Comparison." Bible Translator 74, no. 3 (December 2023): 415–30. http://dx.doi.org/10.1177/20516770231214492.

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This study compares two translations of the Gospel of Mark in the Pasaale language, one by a Muslim and another by trained Christian translators. The research aims to assess translation quality by examining key biblical terms, idioms, cultural nuances, and related factors. It highlights the persistent belief within some Christian Bible translation agencies that only Christians should undertake such work without compromise. Allegedly, some agencies even conceal the faith of non-Christian translators, potentially misleading Christian users of the translation. The study, conducted by a non-speaker of Pasaale with the assistance of a trained translator, seeks to determine whether the translator’s faith impacts the quality of their translation when working on scriptures of a different faith. This research contributes to discussions on the interplay between faith and translation quality, particularly in multicultural contexts like Ghana.

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20

Panjinda, Wipawee. "The Importance of Thai Christian Art: An Analysis of Three Artists and Their Impact on Society." International Bulletin of Mission Research 48, no. 1 (January 2024): 76–89. http://dx.doi.org/10.1177/23969393231204225.

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In this article, three differing approaches to faith representation will be presented. Sawai Chinnawong uses a traditional Thai art form, while Arnan Moontrakorn utilizes an amalgamated approach to Thai and Modern art. Jompol Puatawee, while using Thai imagery in his contemporary art style, does not reference traditional symbols. The artists featured, while all representing their Christian faith, do not use obvious Christian symbolism. As this article shows, Thai Christians can accept Thai traditional art as a useful medium for presenting Christian ideas, and these works of art are understood to have a Christian message.

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Copeland, E. Luther. "Book Review: Faith among Faiths: Christian Theology and Non-Christian Religions." Missiology: An International Review 29, no. 4 (October 2001): 509–10. http://dx.doi.org/10.1177/009182960102900430.

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22

Chi, Monica Y. E. "Towards the Integration of Faith, Love, and Praxis." Social Work & Christianity 47, no. 2 (February 20, 2020): 5–27. http://dx.doi.org/10.34043/swc.v47i2.58.

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Non-faith-based social work educators and researchers have a poor understanding of what might motivate Christians in social work and whether Christian motivations have any place in social work. On the other hand, Christians have difficulty articulating actions inspired by their faith in ways that others can comprehend despite feeling misunderstood. The focus of this article is to present the framework of faith-inspired praxis of love and lay the groundwork for intergroup dialogue. The framework draws from the works of Jane Addams, Dorothy Day, Martin Luther King, Jr., Jean Vanier, and Mary Jo Leddy, five notable leaders in Christian spirituality and public initiatives, to discuss their conceptualization of faith, love, and praxis. Practice and research implications of this framework for social work are discussed.

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23

Morgan, Teresa. "Two Aspects of Early Christian Faith." Studies in Church History 57 (May 21, 2021): 6–31. http://dx.doi.org/10.1017/stc.2021.2.

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‘Faith’ is one of Christianity's most significant, distinctive and complex concepts and practices, but Christian understandings of faith in the patristic period have received surprisingly little attention. This article explores two aspects of what Augustine terms fides qua, ‘the faith by which believers believe’. From the early second century, belief in the truth of doctrine becomes increasingly significant to Christians; by the fourth, affirming that certain doctrines are true has become central to becoming Christian and to remaining within the church. During the same period, we find a steady growth in poetic and imagistic descriptions of interior faith. This article explores how and why these developments occurred, arguing that they are mutually implicated and that this period sees the beginning of their long co-existence.

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Bakker, Henk A. "Beyond the Measure of Man." Church History and Religious Culture 95, no. 4 (2015): 391–407. http://dx.doi.org/10.1163/18712428-09504001.

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The martyrdom and apology of Socrates seem to have been received by early Christians as model narratives for Christians to refer to. Anyhow, Socratic martyrdom, because of its specific tenets, could even for Christians easily function as a literary paradigm of integrity. Some of the specifics have very much so moulded the western mind-set regarding issues of freedom of mind and faith and the elenctic force of the Christian faith. As such Socrates was almost deemed a Christian—at least a great grand-martyr of some type of pre-Christian blood. Socrates’ martyrdom displayed archetypical features, and genuinely demonstrated to come forth from the source of the Absolute, that is: the eternal Logos and the prophetic Spirit. Hence, the person of Socrates could also be characterized as a martyr-prophet, who lived and died for his primordial convictions, and who was able to direct gentile comrades and opponents to the truth of Logos and Spirit, even to the very heart of revealed faith.

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25

Olayemi, Oluwakemi Titilola. "Unintended Meanings In Christian Faith-Based Discourse." Oguaa Journal of Religion and Human Values 6, no. 1 (June 1, 2020): 75–102. http://dx.doi.org/10.47963/ojorhv.v6i1.334.

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Language, in different facets of human life, has always enjoyed the attention of scholars over the years. There have been works on Christian faith-based discourse, some of which are termed ‘the language of religion’, ‘religious language’, ‘Christian religious language’, ‘language of worship’, etc. most of these works focus on register or vocabulary. With the proliferation of churches in Nigeria today, certain linguistic trends have emerged in Christian faith-based discourse. This paper investigates these linguistic trends in Christian assemblies with the aim of highlighting the meanings they could convey. Fifteen speech samples produced by a set of purposively sampled participants who occupy certain leadership positions in their assemblies are used in this study. Some of the speech samples were transcribed from existing audio-tapes and interaction with church leaders while others were recorded through note-taking during church activities. The findings reveal that the trend of language usage under study projectsunpleasant and unintended meanings which may inhibit the successful practice of the Christian faith by adherents, and hinder intending or prospective members. Unintended expressions tend to underrate God and magnify Satan (the archenemy of the Christians), or they mock the Christian faith and exaggerate life’s problems. Words are powerful and as such, must be employed in Christian faith-based discourses with utmost care. The role of language in the progress of the church, physically or spiritually, should not be underestimated.

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Fasching, Darrell J. "Can Christian Faith Survive Auschwitz?" Horizons 12, no. 1 (1985): 7–26. http://dx.doi.org/10.1017/s0360966900034290.

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AbstractThis paper argues that, for both Jews and Christians, the Holocaust represents a hermeneutic rupture. After Auschwitz, Jews find their belief in the God of history called into question. And Christians find their past interpretations of the Gospel as good news called into question, when forced by the Holocaust to see that it has been used to justify 2000 years of persecution, expulsion, and pogrom against the Jewish people. For Christians to acknowledge the Holocaust as hermeneutic rupture is to give it the authority of a new hermeneutic criterion for interpreting the Gospel, in which nothing is the word of God which denies the covenantal integrity of the Jewish People. The Holocaust forces a redefinition of the “canon within the canon” in which Paul's letter to the Romans and the Book of Job become central texts. Romans becomes the cornerstone of post-Holocaust theology because it predates the fall of the temple and the emergence of the anti-Judaic myth of Christian supercession and affirms the ongoing election of the Jewish people. And after the Holocaust, the Book of Job takes on new meaning as an allegory, only a desacralized Christianity which demythologizes some of its most sacred traditions in order to affirm human dignity and Jewish integrity can survive Auschwitz with any authenticity.

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Boddie, Stephanie, and Eric Kyere. "Racial/Ethnic Socialization and Faith." Social Work & Christianity 48, no. 3 (August 2, 2021): 259–74. http://dx.doi.org/10.34043/swc.v48i3.245.

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Although racial-ethnic socialization (RES) within the African American communities includes faith/spirituality, Christian social workers have not explored this relationship in ways that explicitly integrate the two. As a result, we have limited understanding of how Christian social workers can foster a holistic sense of self that integrates Christian and racial/ethnic identities to foster empowerment and liberation possibilities among black/African American youth. Drawing on literature related to RES and faith/spirituality, we argue that Christians social workers can integrate the process of faith development, with an explicit focus on Black liberation theology, with RES to promote psychological and spiritual liberation to foster self-worth and dignity of black youth to promote their positive development. This paper provides a review of the literature on racial/ethnic socialization. A discussion of how the Black church and liberation theology along with black history positively shapes racial identity and preparation to resist racism. We conclude with some practice and research recommendations

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Thornhill, John. "A Wholesome Agnosticism and Christianity's Coming Dialogue with the World Religions." Pacifica: Australasian Theological Studies 6, no. 3 (October 1993): 265–77. http://dx.doi.org/10.1177/1030570x9300600302.

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This article argues that the cultural transformation of our times, and the world-community it is bringing into being, compel Christian thought to re-assess the “exclusivist” position which has made genuine dialogue with non-Christian religions almost impossible. It is suggested that the two basic axioms of Christian faith (affirming the unique status of Christ in the plan of God and the universality of the salvation which he has brought) can retain their absolute character without impeding a dialogue in which Christians have much to learn from other religious traditions. This will mean that the healthy agnosticism demanded by Christian faith itself is to be taken seriously.

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Dodds, Adam. "The Abrahamic faiths? Continuity and discontinuity in Christian and Islamic doctrine." Evangelical Quarterly 81, no. 3 (April 30, 2009): 230–53. http://dx.doi.org/10.1163/27725472-08103003.

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The term ‘Abrahamic faiths’ and its cognates, prominent in inter-faith and political conversations, has now entered, largely uncritically, into academic discourse. It is not clearly defined and is used by scholars in different and potentially misleading ways. Thus far the term has evaded theological critique; this paper is a contribution to towards just such a critique. The ‘Abrahamic faiths’ are Judaism, Christianity and Islam, but, this paper shall focus on Christianity and Islam. I propose to critique the term ‘Abrahamic faiths’ by evaluating three different ‘levels of usage’ employed by scholars of religion. Thus far the term has evaded critique, hence the significance and importance of this undertaking. This evaluation will first involve examining Christian and Islamic theological continuity. Then, I shall investigate Christian and Islamic theological dissimilarity concerning four core Christian doctrines. My objective is to show that the continuity and discontinuity of Christian and Islamic doctrine requires careful qualification of the term ‘Abrahamic faiths’. I conclude with some constructive reflections for inter-faith dialogue.

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30

MORGAN, TERESA J. "Introduction to Roman Faith and Christian Faith." Religious Studies 54, no. 4 (October 26, 2018): 563–68. http://dx.doi.org/10.1017/s0034412517000427.

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31

Vroom, Hendrik M. "Does Theology Presuppose Faith?" Scottish Journal of Theology 45, no. 2 (May 1992): 145–64. http://dx.doi.org/10.1017/s003693060003862x.

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One reason why the legitimacy of theology as an academic discipline is disputed, is the claim that theology presupposes faith. Such a presupposition, it is said, constitutes a danger for the academic nature of theology and, indirectly, its place in the university; in an academic discipline a scholar cannot proceed from a specific consideration which can not be discussed and which one can not give up without placing oneself outside that discipline, i.e., Christian theology. Therefore, while Christian theology is a valid intellectual pursuit for Christians who reflect on the content of their faith, it does not fall within the contours of an academic discipline which is universally accessible. Such is the rationale, and it involves not only Christian but Jewish and Islamic theology as well and in general all reflection on religion and philosophy of life which is undertaken in particular circles and which proceeds from unverifiable assumptions which lack universal endorsement. In this article we are concerned with the objection that theology is not properly academic (‘wissenschaftlich’) because of its unverifiable presupposition that God exists and its being connected to a particular religious community. Theology presupposes faith, it is said, and the point of dispute is whether any academic discipline may have such a presupposition. Three different things may be implied by this objection.

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32

Bornovolokov, Oleh. "Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis." Ukrainian Religious Studies, no. 83 (September 1, 2017): 116–23. http://dx.doi.org/10.32420/2017.83.776.

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O.Bornovolokov. Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis. Many different protestant movements are present in the modern Ukraine of the beginning of the XXI century. Pentecostal churches make up a large part of those movements. Pentecostal movement is the second largest one (after Baptist) in protestant world. This article reviews historical issues of the development of the Pentecostal churches of the Christian of Evangelical Faith. Inaugural Congress of Christians of Evangelical Faith’ Churches of Ukraine which took place in 1929 is reconstructed on the basis of archive materials, monographs and memoirs. The first part of the article introduces the subject, revealing its general historical aspects. The By-Laws and main beliefs of the Union of Christian of Evangelical Faith of Ukraine as of 1929 are analyzed; the article is making a summary of their most important component parts.

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Chu, Ann Gillian, and John Perry. "“If the Gospel We Preach Disregards Human Rights, I Would Rather not Preach This Gospel”: Towards a Lived Theology of Hong Kong Churches." Theology Today 79, no. 4 (December 26, 2022): 422–34. http://dx.doi.org/10.1177/00405736221132861.

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Both pro-establishment Christians, who support ‘obeying the authority’ (Romans 13), and pro-democracy Christians, who participated in the 2014–20 protests, want what is best for Hong Kong and truest to their Christian faith, but they understand those aims differently. The former believe social stability is a way to create space for Christian faith to flourish, while the latter judge that we need to break the current unjust system for Christian faith to begin flourishing. After conducting interviews with lay Christians, we found that both sides can struggle to communicate their vision for faithful Christian political theology. One reason, which we explore here, is that the key theo-political concepts at issue—namely, protest, democracy, and rights—derive from the historical context of post-Christendom societies rooted in the Western Enlightenment tradition. Hong Kong is adjacent to that tradition, but not at home in it. Using the method of ‘narrative portraiture,’ we endeavor to explore their respective theologies. This method uses the participants’ own stories, so that we, as researchers, are not speaking for Hong Kong Christians, but instead illuminating their own ideas. Presenting these lived theologies can remind us, as church leaders, that our congregations are a source of God's revelation to us, even when they may lack the terms to communicate effectively, which is why we should not forget to listen to the “average Jane.”

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Herrmann, Simon. "Spitting Ginger in Jesus’ Name? The Concept of Hybridity in a Lele Theology of Healing." International Bulletin of Mission Research 43, no. 4 (May 29, 2018): 345–57. http://dx.doi.org/10.1177/2396939318778213.

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In the January 2018 issue of the IBMR, R. Daniel Shaw introduced the concept of hybridity to define how the Christian faith can connect meaningfully with people’s local rituals and practices. I researched how mature Lele Christians in Papua New Guinea evaluate their traditional concepts of sickness and healing. In this article I argue that hybridity provides a useful theoretical framework to understand how Lele Christians relate their Christian faith to their tradition. I also show that the concept finds good biblical precedent and is significantly moving forward the discussion about the relationship of Christianity and culture.

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Pike, Mark A. "Transactional Reading as Spiritual Investment." Journal of Education and Christian Belief 11, no. 2 (September 2007): 83–94. http://dx.doi.org/10.1177/205699710701100207.

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THIS ARTICLE ADDRESSES how Christians can read wisely and well as citizens of both God's kingdom and an increasingly secular society. I suggest that focussing on reading as a transaction between reader and text rather than on the morality of texts or the maturity of readers can provide a biblical approach for Christian educators seeking to invest reading experiences with Christian faith. I also contend that reading is one of the ways Christians should invest in a secular society and that when readers sow their faith and invest their spiritual lives in their reading transactions, they can grow spiritually.

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Feldman, Jackie. "How Can You Know the Bible and Not Believe in Our Lord? Guiding Pilgrims across the Jewish–Christian Divide." Religions 11, no. 6 (June 16, 2020): 294. http://dx.doi.org/10.3390/rel11060294.

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Drawing on auto-ethnographic descriptions from four decades of my own work as a Jewish guide for Christian Holy Land pilgrims, I examine how overlapping faiths are expressed in guide–group exchanges at Biblical sites on Evangelical pilgrimages. I outline several faith interactions: Between reading the Bible as an affirmation of Christian faith or as a legitimation of Israeli heritage, between commitments to missionary Evangelical Christianity and to Judaism, between Evangelical practice and those of other Christian groups at holy sites, and between faith-based certainties and scientific skepticism. These encounters are both limited and enabled by the frames of the pilgrimage: The environmental bubble of the guided tour, the Christian orientations and activities in the itinerary, and the power relations of hosts and guests. Yet, unplanned encounters with religious others in the charged Biblical landscape offer new opportunities for reflection on previously held truths and commitments. I conclude by suggesting that Holy Land guided pilgrimages may broaden religious horizons by offering an interreligious model of faith experience based on encounters with the other.

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Nwamaka, Udeani. "The Faith of Christians in a Muslim Society: A Case Study of Nigeria." NEWPORT INTERNATIONAL JOURNAL OF CURRENT RESEARCH IN HUMANITIES AND SOCIAL SCIENCES 4, no. 2 (February 15, 2024): 9–17. http://dx.doi.org/10.59298/nijcrhss/2024/4.2.9171.

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This study delves into the intricate dynamics of faith in a Muslim-majority society, with a focus on the Nigerian context. The research systematically explores the experiences of Christian witnessing and its repercussions, highlighting the challenges posed by ethno-religious conflicts. Additionally, it delves into the pervasive issue of persecution as a defining element of Christian witnessing, and investigates the factors contributing to religious violence in Nigeria. The central argument posits that, on the whole, Muslims have been more detrimental than beneficial to the coexistence with Christians, who, in contrast, have struggled to foster peaceful relations. The discourse surrounding the fate of Christians in a Muslim society is characterized by a singular perspective on Islam's perceived 'bloody corridors' and the escalating violence, leading some to view Christianity skeptically. The experiences of many Christians in Nigeria have created an environment where rhetoric tends to lean towards calls for revenge, often devoid of logical justification. The study reveals that the faith of Christians in Nigeria is seemingly in jeopardy. In light of these findings, the study advocates for religious tolerance and enlightenment as the primary solutions to safeguard the faith of Christians in Nigeria. It underscores the importance of fostering an environment where diverse religious beliefs can coexist harmoniously. The recommendations offered aim to promote understanding, tolerance, and dialogue between Christian and Muslim communities, with the ultimate goal of preserving the fabric of religious diversity in the nation. Keywords: Faith, Christianity, Islam, Society and Moslem Society

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Avis, Paul. "Apologist From The World of Science: John Polkinghorne Frs." Scottish Journal of Theology 43, no. 4 (November 1990): 485–502. http://dx.doi.org/10.1017/s0036930600039442.

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JohnPolkinghorne FRS (b.1930), the Cambridge Professor of Mathematical Physics turned Anglican parson enjoys unrivalled opportunities as an apologist for the Christian faith to those with a general scientific education. Without reading a word of his writings, many Christians will be encouraged to know that a distinguished professional scientist is so firmly persuaded of the truth of the Christian faith as to resign a prestigious professional position and embrace the far from prestigious calling of a Christian minister in the secular environment of today. Some who embark on his books may not understand all the scientific allusions, but they will be impressed by his testimony that orthodox Christian belief can exist in harmony with the scientific worldview and vocation.

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Bodman, Whitney. "History, Faith and Muslim-Christian Dialogue, 2." Review & Expositor 105, no. 1 (February 2008): 39–51. http://dx.doi.org/10.1177/003463730810500105.

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Muslim-Christian Dialogue in the U.S. is, thankfully, a growing enterprise, but at the same time it lacks depth. In both communities, but particularly in the Muslim community, there is some wariness about the motives and candor of the other. Muslims generally have realized the importance of explaining their tradition to fellow Americans. Their account of Islam, strong on its spirituality and morality, usually lacks acknowledgment of its history and diversity. Many Christians are committed to hospitality to Muslims and usually initiate the encounters. Many are regretful of past and present hostile treatments of Islam and Muslims, but often have difficulty presenting the core faith that unites all Christians beneath the quite evident divisions in the church. One possible path to a deeper understanding between Muslims and Christians is through an intensive and focused examination of our Scriptures.

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Pruss, Alexander R. "Christian Faith and Belief." Faith and Philosophy 19, no. 3 (2002): 291–303. http://dx.doi.org/10.5840/faithphil200219323.

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García de la Sienra, Adolfo. "Christian Faith as Trust." Balkan Journal of Philosophy 2, no. 1 (2010): 13–20. http://dx.doi.org/10.5840/bjp20102112.

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Huebner, Dwayne. "CHRISTIAN GROWTH IN FAITH." Religious Education 81, no. 4 (September 1986): 511–21. http://dx.doi.org/10.1080/0034408600810402.

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Preston, Ronald. "Christian Faith and Capitalism." Ecumenical Review 40, no. 2 (April 1988): 279–86. http://dx.doi.org/10.1111/j.1758-6623.1988.tb01540.x.

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Adeyemo, Tokunboh, Vinay Samuel, and Ronald J. Sider. "Christian Faith and Politics." Transformation: An International Journal of Holistic Mission Studies 2, no. 3 (July 1985): 1. http://dx.doi.org/10.1177/026537888500200301.

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Catherwood, Frederick. "Christian Faith and Economics." Transformation: An International Journal of Holistic Mission Studies 4, no. 3-4 (July 1987): 1–6. http://dx.doi.org/10.1177/026537888700400401.

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Philosophia Reformata, Editors. "SCIENCE & CHRISTIAN FAITH." Philosophia Reformata 56, no. 1 (February 20, 1991): 98. http://dx.doi.org/10.1163/22116117-90001558.

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Horrell, David G. "Reconfiguring Early Christian ‘Faith’." Ecclesiology 12, no. 3 (October 13, 2016): 354–62. http://dx.doi.org/10.1163/17455316-01203007.

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Teresa Morgan’s Roman Faith and Christian Faith provides a major new study of the lexicon of ‘faith’ (pistis/fides) in the early Roman Empire. This review essay provides a summary of the book’s contents as well as a critical assessment. The book begins with study of uses of pistis and fides in Greek and Roman sources, in domestic and personal relations, in military and religious contexts. It then moves to the Septuagint, before turning to the New Testament, which is considered in detail. The early Christian sources are unusual in the prominence and weight they give to pistis, but their usage nonetheless fits within the wider social and cultural matrix, in which pistis and fides primarily express the notion of trust and express the importance of trust and fidelity in a wide range of social and religious relationships. In these early Christian sources there is a heavy focus on divine-human pistis, but this creates networks of trusting and trustworthiness that are crucial to the formation and cohesion of early Christian communities. Some critical questions may be raised – for example, concerning Morgan’s heavy focus on divine-human pistis, and her arguments against the early emergence of a titular usage of pistis to denote the early Christian movement – but overall this is an important study which should reconfigure our sense of early Christian (and especially Pauline) pistis, which is less about ‘belief’, whether salvific or propositional, and more about relationships of trust, which are the foundation of community.

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Nielsen, Emil B., and Michael A. Mørch. "On the Compatibility of Christian Faith and Theological Agnosticism." Religions 12, no. 3 (February 27, 2021): 155. http://dx.doi.org/10.3390/rel12030155.

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Agnosticism is often understood as being in opposition to religious faith. This article examines the two concepts “agnosticism” and “Christian faith” and their interrelated character. We argue that agnosticism and Christian faith are compatible, although agnosticism has some negative consequences for Christian faith seen from a Christian perspective.

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Cira, Călin Emilian. "The Christian-Orthodox Faith and Christian Transhumanism." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 1 (June 30, 2020): 71–80. http://dx.doi.org/10.24193/subbto.2020.1.05.

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Selorme Gedzi, Victor, and Ignatius Nti-Abankoro. "Christian faith and economic development : a case study of some Christian workers in Ghana’s public sector in Kumasi." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 39–60. http://dx.doi.org/10.31920/2634-7644/2020/1n2a3.

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This study assessed Christian faith in relation to economic development of Ghana using some Christian Workers in Ghana's public sector in Kumasi as a sampled case study. Sectors studied were the judicial service, the public education sector, the health and the police services. Christian faith used in the study referred to normative values that would inform activities of individual Christian workers in the public sector economy. Consequently, the framework of the study is obtained from New Institutional Economics that is employed for the analysis of the relationship between values and economic performance. The data came via unstructured individual and group interviews, supplemented by observation and related literature. The study has shown that apart from a few who actually translated their faith into productive lives, majority of Christians in the unit of analysis have participated one way or other in corrupt practices that to a large extent, undermined the economic development of Ghana.

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