Relevant bibliographies by topics / Christian tradition

Academic literature on the topic 'Christian tradition'

Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Christian tradition"

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Clooney, Francis X. "Extending the Canon: Some Implications of a Hindu Argument about Scripture." Harvard Theological Review 85, no. 2 (April 1992): 197–215. http://dx.doi.org/10.1017/s0017816000028856.

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Can the sacred texts of non-Christian religious traditions be revelatory for Christians in a fashion that is more than vague and merely theoretical? This question is central within the larger project of understanding the significance of the various world religions for Christians, and the effort to answer it must proceed according to three specific tasks.First, it is necessary to describe the ways in which the Christian tradition predisposes and constrains Christian believers on the issue of whether non-Christian texts can be revelatory words of God for non-Christians, for Christians, or for both. The formulation of this description requires reflection on the Christian tradition and its sources: Christian ideas of revelation, scripture, the Word of God, and possible words of God.
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McNabb, Tyler Dalton, and Michael DeVito. "A Christology of Religions and a Theology of Evangelism." Religions 13, no. 10 (October 3, 2022): 926. http://dx.doi.org/10.3390/rel13100926.

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In this paper, informed by Vatican 2 and one of its premier modern day scholars, Gerald O’Collins, we will argue (1), that while the Christian evangelist should proclaim that Jesus is the only way to God, she should nonetheless be open to the possibility that Christ is saving those in non-Christian traditions as non-explicit or anonymous Christians, and, (2), that other serious religious traditions can be interpreted as doctrinally consistent with (or something nearby) the Nicene Christian tradition. In conclusion, these theses will lead us to argue that in the Christian’s approach to evangelism, her first step in persuading her non-Christian counterpart should be to emphasize the commonality that exists between the Christian tradition and the relevant non-Christian tradition. The evangelist then, should not see her main task as developing arguments against her interlocuter’s religious tradition (though, this has its place), but rather her focus should be on proclaiming an additional truth that her interlocuter can accept alongside many of her already held religious commitments.
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VÎLCIU, Marian. "The Christian family between Tradition and Modernity." ICOANA CREDINTEI 4, no. 8 (June 25, 2018): 5–12. http://dx.doi.org/10.26520/icoana.2018.8.4.5-12.

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Miller, Matthew R., and JohnMark Bennett Beazley. "Christian Spiritual Formation in the Classical School." Journal of Spiritual Formation and Soul Care 11, no. 2 (November 2018): 230–40. http://dx.doi.org/10.1177/1939790918796834.

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Classical Christian education has ancient roots in the Christian church. In recent days, Christians have attempted to recover this classical tradition. Many cite the intellectual rigor vis-à-vis public schools as the reason for choosing classical Christian education. However, intellectual rigor is only one part of the classical tradition. More importantly, classical Christian education seeks to develop morally upright Christians. This education forms the character of Christians so that they may live faithfully in the world. This article describes how classical Christian education works at Highlands Latin School in Louisville, KY. Specifically, the implementation of the classical curriculum in middle school Latin and Greek courses is addressed with an eye toward spiritual/moral formation.
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van der Horst, P. W., and A. F. J. Klijn. "Jewish-Christian Gospel Tradition." Vigiliae Christianae 46, no. 4 (December 1992): 435. http://dx.doi.org/10.2307/1583723.

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Petersen, William L., and A. F. J. Klijn. "Jewish-Christian Gospel Tradition." Journal of Biblical Literature 113, no. 3 (1994): 538. http://dx.doi.org/10.2307/3266806.

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Elliott, J. K., and A. F. J. Klijn. "Jewish-Christian Gospel Tradition." Novum Testamentum 35, no. 3 (July 1993): 308. http://dx.doi.org/10.2307/1561552.

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Newheiser, David. "Sexuality and Christian Tradition." Journal of Religious Ethics 43, no. 1 (January 27, 2015): 122–45. http://dx.doi.org/10.1111/jore.12088.

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Cahill, Michael. "The Christian Theological Tradition." Journal of Early Christian Studies 7, no. 2 (1999): 299–300. http://dx.doi.org/10.1353/earl.1999.0027.

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Kreps, Anne. "From Jewish Apocrypha to Christian Tradition: Citations ofJubileesin Epiphanius'sPanarion." Church History 87, no. 2 (June 2018): 345–70. http://dx.doi.org/10.1017/s0009640718000847.

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In the growing canon consciousness of the fourth century, Christians debated what should constitute the official reading list for the church. Epiphanius of Salamis was part of this conversation. His massivePanariondescribed eighty heresies, and, for Epiphanius, wrong books were a marker of wrong belief. However, although Epiphanius was a stringent supporter of Nicene orthodoxy, he, too, referred to books outside the canon. In thePanarion, he frequently referencedJubilees, an expanded, rewritten Genesis found among the Dead Sea Scrolls and which also circulated among early Christian readers. TheDecree of Gelasiuslater declared the text anathema. This paper explores the significance of a vocal heresiographer readingJubilees, particularly when he defined heretics based on similar reading practices. It suggests that Epiphanius saw close kinship betweenJubileesand his ownPanarion. The citations ofJubileesin thePanarionalso indicate that Epiphanius defined the text as a part of a larger Christian tradition. In doing so, Epiphanius transformedJubileesfrom Jewish apocrypha to Christian tradition. Thus, the citations ofJubileesin Epiphanius'sPanarionshow the complicated dynamics of canon consciousness in the shaping of Christian Orthodoxy.
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Dissertations / Theses on the topic "Christian tradition"

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Gonzalez, Antonia Lučić. "Balthasar Hubmaier and early Christian tradition /." Ann Arbor, Mich : UMI, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253596.

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Iliff, Eric J. "Homosexuality and the Eastern Orthodox Christian tradition." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0452.

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Inge, John. "A Christian theology of place." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1235/.

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The contention of this thesis is that place is much more important in human experience and in the Christian scheme of things than is generally recognised. I first survey the manner in which place has been progressively downgraded in Western thought and practice in favour of a concentration upon space and time. I note that during the latter part of the twentieth century scholars in a variety of disciplines have suggested that place is much more important than this prevailing discourse would suggest. Few theologians, however, recognise the importance of place. I suggest that, in this respect, theologians owe more to the mores of modernity than to a thorough engagement with the Christian scriptures and tradition. Second, I embark upon such an engagement with the scriptures. My findings suggest that their witness confirms that, from a Christian perspective, place is vital. With this in mind, my third step is to propose that the best way of understanding the role of place in a manner consonant with the Biblical narrative is sacramentally. Fourth, I test this hypothesis by examining the Christian tradition's approach to pilgrimage and investigate how it might be applied to holy places and churches in general. Finally, I conclude that a renewed appreciation of place by theologians and churchpeople, which their scriptures and tradition invite, would enable them to offer much to a society still trapped in the paradigm of modernity which underestimates place, with dehumanising effect.
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Hurst, Dawn. "The wedding ceremony - secularisation of the christian tradition." Thesis, Loughborough University, 2011. https://dspace.lboro.ac.uk/2134/9227.

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This thesis investigates and analyses the wedding ceremony in western society. The white wedding ceremony developed within Christian religious doctrine and although charged with certain symbolic meanings and traditions has not remained static but has evolved and changed to reflect contemporary lifestyles. The wedding ceremony has always been an indicator of ideals and aspirations at every social level and this work focuses on the sublime ceremonial as well as the evolving nature of marriage. Couples historically married to cement dynasties and to ensure passage of lands and wealth and their marriages were arranged but once couples could marry partners of their choice and love liaisons became normal then the ceremony provided an ideal opportunity for festive exhibition and theatrical excess. Wedding pageantry has readily adapted to encompass recent celebrity culture that has pervaded modern societies. Modern craving for instant acclaim has been promoted by profiteering industries and businesses dedicated to providing the dream wedding within any budget. This thesis argues that the nature of marriage has changed from a life-long heterosexual legal committment to one person to a relationship that anticipates some degree of separateness and autonomy within a heterosexual or same sex association. The ceremony itself has evolved to accommodate changing ideals and expectations of first marriages and to provide opportunity for couples to remarry within the dictates of contemporary fashion. The wedding ceremony remains a significant and symbolic occassion because it has adapted and changed to accommodate contemporary tastes, styles, standards and edicts and because of this it will survive.
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Muthoka, Peter Silleter. "Akamba theology compared to Christian theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2859185&prov=M&dok_var=1&dok_ext=htm.

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Kibiku, Peter Mbugua. "Christian worship in an African context." Berlin Viademica-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2784971&prov=M&dok_var=1&dok_ext=htm.

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Carmichael, Elizabeth Dorothea Harriet. "Friendship : a way of interpreting Christian love - a study of the Western Christian tradition." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306694.

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Pike, Peter. "'Read poems as prayers' : Seamus Heaney and Christian tradition." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323067.

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Mulatu, Semeon. "The Ark of the Covenant in Ethiopian Christian tradition." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Le, Berre Aline. "Johann Christian Gunther, héritier de la tradition poétique baroque." Lille 3 : ANRT, 1991. http://catalogue.bnf.fr/ark:/12148/cb37617755g.

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Books on the topic "Christian tradition"

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Cory, Catherine A., and University of St. Thomas (Houston, TX). The Christian Theological Tradition. 3rd ed. Upper Saddle River, USA: Prentice Hall, 2009.

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The Christian tradition. Lanham, Md: Rowman & Littlefield Publishers, 2008.

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Christian histories, Christian traditioning: Rendering accounts. Maryknoll, N.Y: Orbis Books, 1998.

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McInroy, Mark, and Michael J. Hollerich, eds. The Christian Theological Tradition. Fourth [edition]. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315537627.

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Jewish-Christian gospel tradition. Leiden: E.J. Brill, 1992.

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A, Cory Catherine, and Landry David T, eds. The Christian Theological Tradition. Upper Saddle River, USA: Prentice Hall, 2000.

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The Judaeo-Christian tradition. 2nd ed. New Haven: Yale University Press, 1995.

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Renovating rhetoric in Christian tradition. Pittsburgh: University of Pittsburgh Press, 2014.

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A, Cory Catherine, ed. The Christian theological tradition reader. Upper Saddler River, N.J: Prentice Hall, 2000.

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1950-, Pattison George, and Thompson Diane Oenning, eds. Dostoevsky and the Christian tradition. Cambridge: Cambridge University Press, 2001.

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Book chapters on the topic "Christian tradition"

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McCosh, Andrew M. "The Christian Tradition." In Financial Ethics, 47–60. Boston, MA: Springer US, 1999. http://dx.doi.org/10.1007/978-1-4615-5039-6_5.

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Pennington, Kenneth. "The Christian tradition." In Routledge Handbook of Religious Laws, 35–51. New York, NY: Routledge, 2019. | Series: Routledge international handbooks: Routledge, 2019. http://dx.doi.org/10.4324/9781315518978-3.

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Friedman, John B., and Jessica M. Wegmann. "The Christian Tradition." In Medieval Iconography, 189–246. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003249610-6.

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Crotty, Robert. "The Isaac Tradition." In The Christian Survivor, 95–114. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3214-1_8.

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Burt, Ben. "The Christian Social Order." In Tradition and Christianity, 227–48. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315077222-9.

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Rohrbaugh, Richard L. "The Jesus Tradition." In The Early Christian World, 169–96. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-8.

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Kraus, Matthew. "Translation in Christian tradition." In The Routledge Handbook of Translation History, 267–86. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315640129-20.

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Burt, Ben. "Kwara'ae Christianity and Christian Tradition." In Tradition and Christianity, 249–70. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315077222-10.

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Aitken, James K. "Jewish Tradition and Culture." In The Early Christian World, 73–93. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-4.

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Burt, Ben. "The Christian Transformation (1920s to 1930s)." In Tradition and Christianity, 141–70. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315077222-6.

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Conference papers on the topic "Christian tradition"

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Périneau, Sylvie. "ÉNONCIATION AUDIOVISUELLE : FAUT-IL RENIER CHRISTIAN METZ?" In New Semiotics. Between Tradition and Innovation. IASS Publications, 2015. http://dx.doi.org/10.24308/iass-2014-103.

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TOKAREV, D. A. "LIBERATION FROM SUFFERING IN THE CHRISTIAN PHILOSOPHICAL TRADITION." In Проблемы и вопросы современной науки. Научно-Издательский Центр Международной Объединенной Академии Наук (НИЦ МОАН), 2018. http://dx.doi.org/10.18411/pivsn-50.

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Wasida, Lilly Yulia, Rolina A. E. Kaunang, and Febri Kurnia Manoppo. "Silaturahmi (Gathering) Tradition of Muslim-Christian Families in Kampung Jawa Tondano." In Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.53.

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KULAHINA-STADNICHENKO, Hanna. "THE CONCEPTS OF HAPPINESS AND HOLINESS IN THE CHRISTIAN TRADITION: RELIGIOUS DISCOURSE." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.23.

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The article notes that with the beginning of Russia's military aggression and its insidious attack on Ukraine on February 24, 2022, we have new accents in our approaches to understanding the phenomenon of happiness. Ukrainian churches and religious organizations have given a proper assessment of the war waged by Russia against Ukraine. At the same time, solving the problem of happiness is not relevant and, in general, characteristic of the Christian tradition, in which the category of holiness is analogous to the perception of the happy way of life of the individual. In this article, the author compares the concepts of happiness and holiness through the phenomena of holiday, sin. The author considers new theological approaches to understanding "social" and "collective" sin. Understanding holiness as the ability to overcome suffering, to affect, allows us to distinguish two types, ascetic and corporeal. Holiness as a life-affirming principle (ability to live) is reflected in the phenomenon of the folk type of holiness, the origin of which is attributed to the seventeenth - nineteenth centuries, associated with the active process of desacralization of all spheres of life. Modern theologians speak of the need for a positive, optimistic perception of the surrounding reality in order to fulfill the individual mission of Orthodox believers, linking the implementation of this mission with the acquisition of a special state of holiness. There is a "theology of earthly realities" that overcomes the gap between the sacred and the secular, postulates the need for a conscious faith that loves the world and makes people happy. Key words: holiness, holiday, folly, sin, happiness
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Croitoru, Ion. "EDUCATION FOR THE YOUNG IN EUROPE. THE DILEMMA BETWEEN SECULAR ETHOS AND CHRISTIAN TRADITION." In SGEM 2014 Scientific Conference on PSYCHOLOGY AND PSYCHIATRY, SOCIOLOGY AND HEALTHCARE, EDUCATION. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b11/s3.090.

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Bogatyrev, Andrei, and Elena Milyugina. "PALLADIAN TRADITION OF STUDYING CHRISTIAN ARCHITECTURE IN THE ART HISTORY HERITAGE OF NIKOLAY LVOV." In 8th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH Proceedings 2021. SGEM World Science, 2021. http://dx.doi.org/10.35603/sws.iscah.f2021/s07.15.

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Galaicu, Violina. "Byzantine religious chanting between oral and written tradition." In Simpozionul Național de Studii Culturale, Ediția a 2-a. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/9789975352147.15.

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Those who scrutinized the historical development of Byzantine liturgical chanting could notice the late codification of this music. With the transition to the written tradition, a clear tendency to preserve orality in the new hypostasis emerged. Proto-Byzantine chanting circulated orally, this being conditioned by the original orality of the evangelical tradition. When the Eastern promoters of Christian liturgical chanting felt the need to codify the cultic repertoire, they resorted to the Ekphonetic notation, and later to the Diastematic one. Ekphonetic notation is a rudimentary notation, it has a mnemonic function, meaning the purpose of reminding the performer of a certain melodic formula that he knew before. The Diastematic notation, although it fixes several details of the melodic thread, also leaves enough room for interpretive ambiguity and can only be deciphered satisfactorily by those familiar with traditional practice. The attempt to explain the reluctance of the promoters of Byzantine religious music towards written codification will lead us to the deep roots of this art, as well as to its liturgical functionality.
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Manoppo, Febri Kurnia, Rolina Anggereany Ester Kaunang, and Wolter Weol. "The Dialogue of Christian Education and Minahasa Traditional Community in “Rumamba” Tradition in Disruptive Era: A Reconciliation or Disaster?" In 4th Asian Education Symposium (AES 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200513.072.

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Soldatenkova, O. V. "The formation of the Eastern Christian tradition of the understanding of light in the Byzantine theology of IV–XI." In IX International symposium «Humanities and Social Sciences in Europe: Achievements and Perspectives». Viena: East West Association GmbH, 2016. http://dx.doi.org/10.20534/ix-symposium-9-27-31.

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Talumepa, Ventje, and Demsy Jura. "The Study of Christian Education Values on the Balean Tradition as One of the Local Wisdom of the Silian-Southeast Minahasa Community, North Sulawesi." In Proceedings of the 6th Batusangkar International Conference, BIC 2021, 11 - 12 October, 2021, Batusangkar-West Sumatra, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.11-10-2021.2319613.

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Reports on the topic "Christian tradition"

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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, October 2020. http://dx.doi.org/10.47816/01.006.20.

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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?
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