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Journal articles on the topic 'Christian tradition'

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Published: 4 June 2021

Last updated: 20 February 2023

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1

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Meyer, Barbara U. "Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?" Religions 13, no. 8 (August 12, 2022): 736. http://dx.doi.org/10.3390/rel13080736.

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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.

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12

Różański, Jarosław. "Customary Gidar Marriage and Christian Tradition." Poznańskie Studia Teologiczne, no. 39 (December 16, 2021): 143–59. http://dx.doi.org/10.14746/pst.2021.39.08.

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In Cameroon we are dealing with three types of marriage: traditional, universally practiced marriage; civil marriage, required by state law before entering into a religious marriage; and, finally, sacramental marriage. Most widespread is the traditional form of contracting marriage. This article will present this particular form, referring to Gidar traditions and also showing its similarities to, and differences from, the Christian tradition brought by the missionaries. It will also propose solutions which combine the two traditions. A characteristic feature of marriage rites was their multi-stage nature. They were not single acts but events long prepared and celebrated with suitable gestures, symbols, words, and events. The individual, successive stages of “taking a wife” consisted of the choice of a spouse, accepted by both families; an engagement period; an act by both families of acknowledgement of the joining of the young persons as one in marriage; the conveying of the bride to her husband’s home; celebrating; and paying the matrimonial fee. The Church in northern Cameroon recognized traditional marriages contracted outside of baptism as valid and licit, provided that local principles, e.g., payment of a marriage fee, were taken into account. If either of the parties accepted baptism, the marriage became for him or her sacramental. If the other party also made the same decision later on, their union took on a sacramental character, without a need to renew the marriage vows. Controversy would however arise if attempts were made to contract a traditional marriage if one party was [already] baptized, or if both parties were baptized. These controversies mainly concerned the unity, indissolubility, and sacramentality of marriage.

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13

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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14

Vledder, E. J. "Menseregte en teologie: 'n Noodsaaklike debat." HTS Teologiese Studies / Theological Studies 51, no. 1 (March 31, 1995): 224–44. http://dx.doi.org/10.4102/hts.v51i1.5775.

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Human rights and theology: An essential debate Human rights form an essential element of the new Constitution of South Africa. Can Christians take part in the debate on human rights? A model will be proposed called 'Analogy and difference’, which indeed makes it possible and desirable to do so. Although not founded essentially on Scripture or theology, analogies for the three basic principles of human rights — freedom, equality and participation — can be found in the Christian tradition. However, the difference between the Christian tradition and the tradition of the Enlightenment has to be taken into account. Thus, the Christian can critically enter the debate on human rights, not to fill the concepts with Christian meaning, but to achieve a new ethical consensus.

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15

Rainbow, Jesse. "The Song of Songs and the Testament of Solomon: Solomon's Love Poetry and Christian Magic." Harvard Theological Review 100, no. 3 (July 2007): 249–74. http://dx.doi.org/10.1017/s0017816007001587.

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A widespread early Christian tradition regarded Solomon as the great exorcist and magician of antiquity, the forerunner of the exorcistic activity of Jesus, and the genius of later Christian magic and divination. In time, this tradition (henceforth the “Solomon magus” tradition) would become increasingly syncretistic and would yield the numerous grimoires and claviculae of the Middle Ages, but in the early centuries of Christianity, the tradition produced texts which were more or less haggadic, that is, engaged in the exegesis of canonical materials and rooted in earlier Jewish interpretive traditions. Modern students of the documents of this tradition have long perceived its debt to the Old Testament, particularly to the portrait of Solomon in 1 Kgs 5:9–14 (4:29–34), a text which both traditional Christian and modern critical interpreters have subsequently explained in nonmagical terms. While Solomon's magical identity is widely recognized to be inspired by the biblical description of his greatness, little is known about how readers in the Solomon magus tradition interpreted the canonical books of traditional Solomonic authorship—the Song of Songs, Proverbs, Ecclesiastes and the Wisdom of Solomon.

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16

Coates, Ruth, George Pattison, and Diane Oenning Thompson. "Dostoevsky and the Christian Tradition." Modern Language Review 98, no. 2 (April 2003): 539. http://dx.doi.org/10.2307/3737918.

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17

Belschner, Marlo M., and E. Beatrice Batson. "Shakespeare and the Christian Tradition." Sixteenth Century Journal 28, no. 3 (1997): 971. http://dx.doi.org/10.2307/2543070.

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18

Akagi, Y. "Awareness of the Christian Tradition." THEOLOGICAL STUDIES IN JAPAN, no. 26 (1987): 27–41. http://dx.doi.org/10.5873/nihonnoshingaku.1987.27.

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19

Wymer, Rowland, and E. Beatrice Batson. "Shakespeare and the Christian Tradition." Modern Language Review 91, no. 2 (April 1996): 445. http://dx.doi.org/10.2307/3735028.

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20

Foster, Paul. "The Septuagint in Christian Tradition." Expository Times 133, no. 11 (August 2022): 502–3. http://dx.doi.org/10.1177/00145246221112787.

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21

Harvey, Susan Ashbrook. "WOMEN IN SYRIAC CHRISTIAN TRADITION." Journal of the Canadian Society for Syriac Studies 3, no. 1 (March 1, 2009): 44–58. http://dx.doi.org/10.31826/jcsss-2009-030105.

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22

Allen, Horace T. "Prayer in the Christian Tradition." Liturgy 5, no. 3 (January 1986): 8–13. http://dx.doi.org/10.1080/04580638609408743.

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23

Williams, D. H. "The Tradition of Christian Persecution." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (November 2019): 403–17. http://dx.doi.org/10.1177/1063851219873166.

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The church’s earliest identity was formed within the experience of persecution and suffering. As contemporary theology seeks to retrieve the ancient tradition, it must take into account these experiences which were regarded by the church as normative to its calling as God’s witness in the world.

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24

Terras, Victor, George Pattison, and Diane Oenning Thompson. "Dostoevsky and the Christian Tradition." Slavic and East European Journal 46, no. 4 (2002): 782. http://dx.doi.org/10.2307/3219917.

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25

Price, Richard M. "Globalisation and the Christian Tradition." New Blackfriars 86, no. 1002 (March 2005): 130–43. http://dx.doi.org/10.1111/j.0028-4289.2005.00071.x.

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26

Leathard, Helen L. "Healing in the christian tradition." Spirituality and Health International 4, no. 2 (June 2003): 33–39. http://dx.doi.org/10.1002/shi.159.

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27

Mironko, Arkadiusz. "Economy of the Liturgical Praxis in the Orthodox Christian Perspective." Studia Liturgica 47, no. 2 (September 2017): 221–35. http://dx.doi.org/10.1177/003932071704700210.

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The Orthodox Church, although less known in the western Christian traditions, is a part of the changing world. The Church's liturgical tradition, however, remains largely unchanged. This article provides a detailed look at the Orthodox liturgical tradition practiced today in the Orthodox Church that may be unknown to Western Christians. The rite of the Holy Mystery of the Body and Blood of Christ has central importance and place in the life of the Church. According to St. John of Kronstadt, “the Divine Liturgy is true heaven on earth.” This is why the celebrant preparing to serve the Liturgy is required to exercise particular care and strict adherence to tradition. Yet, even the most careful preparation and observance does not guarantee the prevention of unforeseen circumstances and omissions. This work presents some norms, solutions, and rules which guide the actions that follow such cases. Note that the material presented here reflects the Orthodox Slavic, and in some cases Byzantine, tradition, and will help non-Orthodox Christians deepen their familiarity and appreciation of the Orthodox liturgical theoglogy and praxis.

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28

Hegedus, Tim. "The Magi and the Star in the Gospel of Matthew and Early Christian Tradition." Articles spéciaux 59, no. 1 (April 22, 2003): 81–95. http://dx.doi.org/10.7202/000790ar.

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Abstract The Matthean pericope (2.1-12) of the Magi and the star of Bethlehem prompted a variety of responses among early Christian commentators of the second to the fifth centuries. These responses reflect a range of attitudes among the early Christians towards astrology, which was a fundamental and pervasive aspect of ancient Greco-Roman religion and culture. Some early Christian writers repudiated astrology absolutely, while others sought to grant it some degree of accommodation to Christian beliefs and practices. Interpretations of the Matthean pericope offer an index to the range of such views. This paper examines the motifs of the Magi and of the star in Matthew 2.1-12 as well as a number of early Christian interpretations of the pericope as evidence of a pattern of ambivalence in early Christian attitudes toward Greco-Roman astrology.

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29

D, Jeyaseeli. "Social Emancipation in Christian Literatures." International Research Journal of Tamil 4, S-8 (July 21, 2022): 185–90. http://dx.doi.org/10.34256/irjt22s826.

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The contribution of Christians in the history of Tamil literature is immeasurable. The works of Christians in our country are as excellent as the works of Christian missionaries in the west. There are more than hundred christuva Citrilakiyankal collected by the researcher. Christian Literatures are considered to be liturgical, devotional, secular and social in the category of reformed literature and serve as reference points for Christian theological theological thinkers. Christuva Citrilakiyankal refer to the problems found in the Christian community has revolutionary works, but also point to the unparalled love and purity of Jesus Christ. And tell those who have seen Christ to live in purity. Jesus is the salvation, wisdom and incomparable lord. Simplicity, sweetness, speed and vivacity come together in Christian Literatures. Christian Literatures have given priority in singing about the characteristic interests of the Saints rather than high lighting their physical beauty. In the same way, many have sung the praises of the lord without singing much about the glory of which the lord dwells. In Tamil devotional literary tradition, Bridal mysticism is glorified. This tradition is also found in the Bible. Hero – Heroine is singing in imitation of God as lover and himself as lover.

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Umbu Lolo, Irene. "Not Forbidden but a Fellowship “Food”." Asia Journal Theology 36, no. 2 (October 31, 2022): 174–93. http://dx.doi.org/10.54424/ajt.v36i2.21.

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This article highlights a dynamic encounter between Christians and the local religion in Sumba, Indonesia. The encounter raises the question of identity among Christians. Identity as a Sumbanese on the one hand and as a Christian on the other collides when dealing with the tradition of eating together. Before the arrival of Christianity, the tradition of sharing meat and eating together among the Sumbanese in a traditional ceremony was a form of fellowship. Animal meat that has been used as a ritual medium for ancestral spirits is then distributed to the family members. The meat was cooked and eaten together to strengthen the brotherhood/sisterhood among them. After the church’s arrival, Christians had to stay away from tribal religious traditions. With thorough investigations of cultural texts and exegesis from the biblical source of 1 Corinthians 10:23- 11:1, I argue that eating together between Christians and their tribal relatives is a theological act reflecting a Christ-imitating attitude of faith.

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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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Theron, Stephen. "On Thinking the Tradition I: Christian Traditions and Living Philosophy." Downside Review 124, no. 436 (July 2006): 181–212. http://dx.doi.org/10.1177/001258060612443604.

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33

Wall, John. "Animals and Innocents." Theology Today 59, no. 4 (January 2003): 559–82. http://dx.doi.org/10.1177/004057360305900404.

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This article develops a Christian ethics of child-rearing that addresses the plight of children in the United States today. It seeks greater clarity on what Christians should view as child-rearing's larger meaning and purpose, as well as the responsibilities this meaning and purpose impose on parents, communities, churches, and the state. The article first explores three major but quite distinct models of child-rearing ethics in the Christian tradition—those of Thomas Aquinas, John Calvin, and Friedrich Schleiermacher—and then proposes a new “critical covenant” that appropriates these traditions, in conjunction with feminist and liberationist critiques, into a publicly meaningful Christian ethics of child-rearing for today.

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34

Cohen, Cynthia B. "Christian Perspectives on Assisted Suicide and Euthanasia: The Anglican Tradition." Journal of Law, Medicine & Ethics 24, no. 4 (1996): 369–79. http://dx.doi.org/10.1111/j.1748-720x.1996.tb01881.x.

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We have always had the ability to commit suicide or request euthanasia in times of serious illness. Yet these acts have been prohibited by the Christian tradition from early times. Some Christians, as they see relatives and friends kept alive too long and in poor condition through the use of current medical powers, however, are beginning to question that tradition. Are assisted suicide and euthanasia compassionate Christian responses to those in pain and suffering who face death? Or are they ways of isolating and abandoning them, of fleeing from Christian compassion, rather than expressing it?The Committee on Medical Ethics of the Episcopal Diocese of Washington recently issued a report addressing assisted suicide and euthanasia. These matters cry out for religious contributions and perspectives, the Committee believes. The group recognizes that religious voices should not determine public policy, but believes they should be heard as we develop a social consensus about assisted suicide and euthanasia.

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Font, Márta. "Практика имянаречений у князей Древней Руси – как исторический источник." Specimina Nova Pars Prima Sectio Medaevalis 8 (May 7, 2022): 11–22. http://dx.doi.org/10.15170/spmnnv.2015.08.01.

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The Naming of Princes in Kievan Rus' as a Historical Source The naming practice of the Rurikid dynasty reflects different factors: the Scandinavian (va-rangian) and Slavonic traditions are combined with each other and both were influenced by the Byzantine Christian tradition. During the Kievan period most of the princes had a traditional name as well as a Christian one, according to their patron saints. The analysis of naming practice reveals a changing tradition, while the examples from the Halych-Volhynian line of the dynasty point out the significance of names as historical sources.

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Tsepeleva, Nadezhda V. "Apophaticism of the Christian Faith." Study of Religion, no. 4 (2020): 102–7. http://dx.doi.org/10.22250/2072-8662.2020.4.102-107.

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. The article examines the traditional philosophy problem of reason and faith, which has two aspects regarding the subject of knowledge. This problem is revealed in the context of the patristic Christian tradition, since the traditional approach in philosophy connects the study of this problem in the course of philosophy only with the West European medieval tradition. Hence the understanding of this problem, ending with the opposition of reason and faith, which, in the end, is enshrined in the philosophy of I. Kant. The author of the article compares the conceptual approach of Western European philosophy to the problem of reason and faith and Russian religious tradition. In Russian religious philosophy of the 19th – 20th centuries the problem of reason and faith was solved on the basis of the idea of integral knowledge, which, as we know, presupposes not a juxtaposition of faith and knowledge, but a harmonious combination of religion, science and philosophy. We believe that the idea of integral knowledge has developed in Russian religious philosophy also under the influence of Western European philosophy, and more precisely, under the influence of European rationalism, as an alternative to the strict separation of religion and science. The article shows that the theory of whole knowledge is not consistent with the patristic Christian tradition. The patristic tradition speaks of “knowledge-ignorance”, it contrasts the conceptual theology and contemplation, dogmas, and experience of indescribable secrets. In conclusion, the author concludes that the opposite of reason and faith, but on a completely different methodological basis. This allows the author to talk about the apophaticism of the Christian faith in the patristic tradition.

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Rumbay, Christar Arstilo. "Portraying the Spirit’s Personality to Minahasan Christian with its Ancestral Spirits Tradition Hues." Religió: Jurnal Studi Agama-agama 11, no. 1 (March 17, 2021): 114–30. http://dx.doi.org/10.15642/religio.v11i1.1610.

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This essay attempts to portray the Spirit's personality to Minahasan Christian with its ancestral spirits tradition. Minahasan culture contains rich beliefs and rituals relate to ancestral spirits activities. This work prepares Minahasan Christian's practice such as kampetan, foso, mu'kur, and mumper together with the Spirit's personality throughout the Scripture. In the next stage, the Spirit's personality seeks an opportunity to engage with Minahasan Christian. However, intelligence, wisdom, and skill of the Spirit share possibility and constructive contribution toward ancestral spirit beliefs of Minahasan Christian. On the flip side, Minahasan culture openly receives works, characters, features, and impacts rather than a real figure and appearance of the Spirit. In conclusion, the Spirit's personality is not in conflict with the indigenous tradition. In contrast, it offers a new perspective and acts as a companion or partner of ancestral spirits tradition.

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38

Jefferts Schori, Katharine. "THE PURSUIT OF HAPPINESS IN THE CHRISTIAN TRADITION: GOAL AND JOURNEY." Journal of Law and Religion 29, no. 1 (February 2014): 57–66. http://dx.doi.org/10.1017/jlr.2013.4.

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AbstractThis article explores resources within the Christian theological tradition that recognize happiness in earthly life while also preparing Christians for ultimate happiness through union with God. Two resources explored in the article are the appreciation of happiness in Jesus's ministry and its engagement with Greek philosophy. After exploring these resources, the article turns to Aelred of Rievaulx, the great medieval theologian, to investigate how moral virtue, transcendent happiness, and earthly pleasure are harmonious parts of a holistic Christian vision of happiness. Finally, after examining Aelred's contribution, the article considers how this integrated view of happiness can help us to think through the problems of happiness in our lives today.

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Živković, Ivica. "On the Role of the Body in Christian Spirituality." Physical Education and Sport Through the Centuries 5, no. 2 (December 1, 2018): 43–49. http://dx.doi.org/10.2478/spes-2018-0013.

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Abstract In his critique of the excessive influences of the personalistic philosophy on the theological construct that some of the most significant orthodox authors of the present are guided by, Jean‐Claude Larchet widely explains why the relation of the christian toward the body in the spiritual education of the more recent generations of the orthodox christians is vastly neglected. On another place he exposes a voluminous summary of the orthodox church tradition on the christian faith as a method of healing the passions, picturing the role of the traditional christian terms ascetism, athletics and agon (struggle) in the orthodox theology and advocating for the neccessity of their reafirmation in the christian upbringing of the modern people. The physical culture of the orthodox christians should be determined in the shape of explication of the christian endeavour as bodily discipline, considering the neccessary role of the body in bringing up the virtues, and also the importance of healing the body from the passions and other forms of attachment as the disorders of spiritual health.

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Timbers, Veronica L., and Jennifer C. Hollenberger. "Christian Mindfulness and Mental Health: Coping through Sacred Traditions and Embodied Awareness." Religions 13, no. 1 (January 10, 2022): 62. http://dx.doi.org/10.3390/rel13010062.

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Mindfulness is increasingly implemented as a tool in mental health practice for coping and self-care. Some Christians worry that these practices might be in conflict with their own tradition, while other Christian contexts are reclaiming the contemplative aspects of the faith. Though clinicians are not trained to teach on religious topics and ethically must avoid pushing religion onto clients, conceptualization and research extend the benefits of mindfulness practices for religious clients. This paper will discuss the evidence for using mindfulness in mental health treatment and connect mindfulness to the Christian tradition. The authors explore how intentional awareness and embodiment of the present moment are supported in Christian theology through the incarnation of Jesus and God’s attention of the physical body in the Christian scriptures. The authors also discuss how sacraments and prayer naturally overlap with mindfulness practices for the dual purposes of emotional healing and spiritual growth. To bolster the benefits of mindfulness in the psychological and religious realms, the purpose of this paper is to empower therapists to address client concerns of whether mindfulness is in conflict with Christianity, support clients in expanding current Christian religious coping, and provide Christian leaders with more information about how mindfulness elements are already present in Christian rituals and beliefs.

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Shachar, Uri Zvi. "Ecumenical Mysticism: On Conversion in the Eastern Tradition of Ordene de Chevalerie." Medieval Encounters 27, no. 2 (June 14, 2021): 165–95. http://dx.doi.org/10.1163/15700674-12340099.

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Abstract Historians celebrate the Old French Ordene de Chevalerie as an important landmark in the history of French nobility. The version of Ordene that most scholars have studied showcases Saladin’s interest in Christian chivalry but stops short of his actual dubbing. An often-neglected prose recension of this tale that first appeared in an oriental history of Outremer goes a step further, imagining the sultan to have truly become a knight “in the Christian fashion.” This version of the story, I argue, portrays Christian dubbing not only as a ceremony through which young aristocrats were admitted into a society of warriors, but also as an instrument for spiritual ascent that non-Christians could experience without renouncing their own faith. As such, the story echoes the widespread near-eastern trope of ecumenical mysticism, in which members of various faiths were seen to partake in mystical practices that belonged to neighboring traditions.

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Wold, Benjamin. "Genesis 2–3 in Early Christian Tradition and 4QInstruction." Dead Sea Discoveries 23, no. 3 (November 8, 2016): 329–46. http://dx.doi.org/10.1163/15685179-12341407.

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Narratives about the Garden of Eden from Genesis 2–3 were popular among both early Jewish and Christian interpreters. More than other compositions found at Qumran, 4QInstruction gives sustained attention to these chapters of Genesis when offering instruction. Observations about how creation traditions are used in 4QInstruction provides the opportunity to assess the intense debates about the use of these chapters among both the so-called “proto-orthodox” and “gnostic” Christians of, especially, the second-century ce. These competing interpretations of Genesis 2–3 in early Christianities display continuities with 4QInstruction and these interpretive strands offer perspective on later readers, most notably Augustine of Hippo.

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Brubaker, Malcolm R. "Christian Prophecy: the Post-Biblical Tradition - By Niels Christian Hvidt." Religious Studies Review 34, no. 3 (September 2008): 172. http://dx.doi.org/10.1111/j.1748-0922.2008.00295_13.x.

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Damian, Lucian. "Christian music in scripture and tradition." Technium Social Sciences Journal 27 (January 10, 2022): 1010–14. http://dx.doi.org/10.47577/tssj.v27i1.5712.

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Religious music has always been man's attempt to express the relationship between the Divine and the human. Through it, human nature takes part in the love of the Holy Trinity, participating in power, in prayer and in spirit, in the immanence of God. Divine revelation is easily revealed to man through theology expressed in religious music, and man, regardless of his theological knowledge, begins to feel and live in the love of God.

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SKALOVA, Zuzana. "A Holy Map to Christian Tradition." Eastern Christian Art 2 (December 1, 2005): 93–103. http://dx.doi.org/10.2143/eca.2.0.2004552.

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Chalfant, H. Paul, Martin E. Marty, and R. Scott Appleby. "Fundamentalism in the Judeo-Christian Tradition." Review of Religious Research 35, no. 1 (September 1993): 64. http://dx.doi.org/10.2307/3511063.

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Block,, Ed. "Gadamer, Christian Tradition, and the Critic." Renascence 41, no. 4 (1989): 211–32. http://dx.doi.org/10.5840/renascence198941420.

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Hibbs, Thomas S. "MacIntyre, Tradition, and the Christian Philosopher." Modern Schoolman 68, no. 3 (1991): 211–23. http://dx.doi.org/10.5840/schoolman199168331.

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McMullin, Ernan. "DARWIN AND THE OTHER CHRISTIAN TRADITION." Zygon® 46, no. 2 (May 9, 2011): 291–316. http://dx.doi.org/10.1111/j.1467-9744.2010.01183.x.

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Postic, Svetozar. "Bakhtin and the Orthodox Christian tradition." Zbornik Matice srpske za drustvene nauke, no. 162 (2017): 285–302. http://dx.doi.org/10.2298/zmsdn1762285p.

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This paper explores motifs from the Orthodox Christian tradition in the works of the famous Russian philosopher Mikhail Mikhailovich Bakhtin. The introduction offers a series of testimonies from the thinker?s personal life that confirm his affinity toward Christianity and Russian Orthodoxy, and the source of this affinity is linked to his ethnic origin, spiritual environment and the literary-philosophic tradition in which he was intellectually shaped. After presenting a few universal Christian ideas in his works - the comparison of the relationship between the author and the hero with the relationship between the Creator and His human creation, incarnation and the word (logos) - this paper points to the specifically Orthodox ideas in his writings. Those are: perichoresis or the mutual permeation of the two natures of Christ, the holiness of the body and the apophatic approach in theology, the buffoon as a fool for Christ?s sake, and communality as the essence of the existence of the Church. Finally, Bakhtin?s central idea, dialogism, is presented as a means used on the path toward divinization, or theosis, the basic characteristic of Christian spiritual life in the Orthodox East.

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