Journal articles on the topic 'Christianity - comparative studies'
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1
Kollman, Paul V. "After Church History? Writing the History of Christianity from a Global Perspective." Horizons 31, no. 2 (2004): 322–42. http://dx.doi.org/10.1017/s0360966900001572.
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ABSTRACTRecent efforts to write the global history of Christianity respond to demographic changes in Christianity and use “global” in three ways. First, “global” suggests efforts at more comprehensive historical retrieval, especially to place the beginnings of Christian communities not within mission history but within the church history in those areas. Second, “global” can refer to the broader comparative perspectives on Christianity's history, especially the history of religions. Finally, “global” can indicate attempts to retell the entire Christian story from a self-consciously worldwide perspective. Recent works also raise new theological and pragmatic challenges to the discipline of church history.
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Cornille, Catherine. "Discipleship in Hindu-Christian Comparative Theology." Theological Studies 77, no. 4 (November 17, 2016): 869–85. http://dx.doi.org/10.1177/0040563916666826.
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Comparative theology involves systematic dialogue with another religion aimed at deepening and expanding one’s own tradition. The process of interreligious learning may take various forms which I have identified as: intensification, rediscovery, reinterpretation, appropriation, or reaffirmation. This article explores these types of learning through a focus on the topic of discipleship in Christianity and Hinduism. Though the notion of church may be less central to Hinduism, Christianity has much to gain from a systematic theological engagement with Hindu notions of discipleship and with their anthropological and philosophical underpinnings.
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Griffin, Roger. "Decentering Comparative Fascist Studies." Fascism 4, no. 2 (November 23, 2015): 103–18. http://dx.doi.org/10.1163/22116257-00402003.
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This article challenges a tendency that grew up in fascist studies in the 1930s to treat Fascism and Nazism as the only authentic expressions of fascism, and to evaluate and understand all other manifestations of the generic force as more or less derivative of them and hence of secondary importance when understanding ‘the nature of fascism’ as an ideology. This has created an artificial location of each fascism as being either at the core or periphery of the phenomenon, and has reinforced a Eurocentrism that leads to parallel movements in Brazil, Chile, Argentina, and South Africa to be neglected. It calls for wider acceptance of the realization that researching movements that did not seize autonomous power, such as the Croatian Ustasha, the Romanian Iron Guard, or the Transylvanian Saxons, can enrich understanding of aspects of Fascism and Nazism, such as the role of racism, eugenics, anti-Semitism and organized Christianity in determining the ideological contents ad fate of a particular fascism.
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Kollman, Paul. "Classifying African Christianities, Part Two: The Anthropology of Christianity and Generations of African Christians." Journal of Religion in Africa 40, no. 2 (2010): 118–48. http://dx.doi.org/10.1163/157006610x498724.
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AbstractCurrent approaches to classifying African Christianities include generalizing approaches like Ogbu Kalu’s assertion of ongoing revival and particular studies associated with the anthropology of Christianity. Here I argue for a generational approach to African Christian communities, noting what has been achieved and what remains to be done.Two recent ethnographies show the promise in the anthropology of Christianity for fruitful comparative approaches to African Christianity. Dorothy Hodgson’s study of Catholic evangelization of the Maasai and Matthew Engelke’s examination of a Zimbabwean independent church both develop concepts—inculturation and semiotic ideology, respectively—that prioritize African theological work in making Christianity suitable for African believers. Such conceptual approaches can include African Christians overlooked in past classifications and promote insightful comparisons. However, concepts that offer a comparative framework to address sociological belonging to mission-founded churches are still needed for a generational approach to African Christian communities.
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Tong, M. Adryael. "Protecting Difference: Protectionist Strategies and the Parting of the Ways." Method & Theory in the Study of Religion 32, no. 4-5 (June 1, 2020): 364–72. http://dx.doi.org/10.1163/15700682-12341480.
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Abstract This article takes an interdisciplinary look at protectionist doxa at the intersection of two distinct fields: early Christian studies and rabbinics. I argue that both fields maintain a protectionist doxa of difference; that is, a doxa that early Christianity and rabbinic Judaism are fundamentally different from each other. This difference, which supports the constitution of each field as separate from the other, nevertheless has a secondary effect of shaping our approach to our objects of study—early Christianity and rabbinic Judaism. Specifically, this doxa of difference occludes the ways in which early Christianity and rabbinic Judaism can be similar. I focus specifically on the current “polysemy” debate within rabbinics and show how this doxa has functioned to obstruct comparative approaches across disciplines rather than facilitate them.
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Zhang, Shiying. "The Self and the Other: A Further Reflection on Buddhist–Christian Dialogue." Religions 15, no. 3 (March 21, 2024): 376. http://dx.doi.org/10.3390/rel15030376.
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The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other’s otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties’ understandings of themselves and others.
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Crone, P. "Islam and Christianity: Theological Themes in Comparative Perspective." Common Knowledge 19, no. 2 (April 1, 2013): 390–91. http://dx.doi.org/10.1215/0961754x-2073506.
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Bynum, Caroline Walker. "The Sacrality of Things: An Inquiry into Divine Materiality in the Christian Middle Ages." Irish Theological Quarterly 78, no. 1 (January 18, 2013): 3–18. http://dx.doi.org/10.1177/0021140012465035.
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Students of comparative religion, cognitive scientists, art historians, and historians sometimes use paradigms from non-western religions to raise questions about the role of material objects in Christianity. Recently, such discussion has focused on images and controversies about them. This article argues that the most important material manifestation of the holy in the western European Middle Ages was the Eucharist and suggests both that understanding it is enhanced by the use of comparative material and that considering it as a case study of divine materiality leads to a more sophisticated formulation of comparative paradigms.
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Mashiach, Amir. "The Jewish, Christian, and Muslim Attitude to Work—A Comparative Perspective." Religions 13, no. 11 (November 17, 2022): 1114. http://dx.doi.org/10.3390/rel13111114.
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The major aim of the religious person is to obey God’s injunctions and follow His ways. If he or she shall do so, he or she will attain success in this world or in the world-to-come. Thus, the Abrahamic religions have come to center on precepts involving man’s relationship with God and an occupation with spirituality. Accordingly, the central figures and those who head the religious hierarchy are rabbis (in Judaism), priests and monks (in Christianity), and Imams (in Islam), who are practiced and proficient in religious spiritual life. This means that the religions are primarily occupied with spirituality. In addition, monotheism portrays an abstract God, such that those who wish to resemble Him must necessarily strive for spirituality. As a result, the occupation with material matters was completely marginalized. Due to the prime place given to “spirituality”, this article seeks to examine the attitude to corporeal work in the Abrahamic religions. The conclusion - in contrast to the initial-intuitive outlook–the religions are not occupied exclusively with spirituality. In Judaism, Christianity, and Islam, the worship of God includes corporeal work, both as a subsistence need and as a religious value.
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Ferrari, Silvio. "Comparative Religious Law: Judaism, Christianity, Islam. By Norman Doe." Journal of Church and State 62, no. 1 (December 19, 2019): 160–62. http://dx.doi.org/10.1093/jcs/csz095.
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Van Den Heever, Gerhard. "Jesus in the World of Religions a Preliminary Plotting of a Route Map." Religion and Theology 5, no. 3 (1998): 311–34. http://dx.doi.org/10.1163/157430198x00192.
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AbstractIn a comparative study the issue is raised about the relationship between the construction of the saviour-image in Christianity, Buddhism, Zoroastrianism and Hinduism. The historical links between these traditions are highlighted and then the article proceeds to argue that when compared, the projections of the images of Jesus and Buddha, Jesus and Zoroaster and Jesus and Krishna exhibit a high degree of similarity. In the process questions are asked about the nature of religion and the value of comparative study.
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Thom, Johan C. "The Journey Up and Down: Pythagoras in Two Greek Apologists." Church History 58, no. 3 (September 1989): 299–308. http://dx.doi.org/10.2307/3168465.
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One of the major goals of the early Christian apologists was to demonstrate the cultural acceptability of Christianity. In order to achieve this goal, a number of them (notably Justin, Tatian, Athenagoras, and Theophilus of Antioch) drew comparisons between doctrines of the Greek philosophical tradition and those of Christianity, usually demonstrating the uniqueness and superiority of the latter. They thus unwittingly preserved for us doxographical data concerning Greek philosophers, some of which is to be found nowhere else. When we meet with such a doxographical hapax legomenon, we are faced with the problem of its reliability, since we lack comparative data. Does the author in question give a reliable version of the tradition, or does he misrepresent it because of his own inadequate understanding of the material?
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Divino, Federico, and Andrea Di Lenardo. "The World and the Desert: A Comparative Perspective on the "Apocalypse" between Buddhism and Christianity." Buddhist-Christian Studies 43, no. 1 (2023): 141–62. http://dx.doi.org/10.1353/bcs.2023.a907576.
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abstract: In this essay, the concept of apocalypse, understood as the "end of the world," will be examined within the context of ancient Buddhism and Christianity. The study will focus on the genealogy and use of expressions such as lokanta, lokassa anta ṃ, and lokassa atthaṅgama , as found in the Pāli canon of Buddhism, going on to compare them with Jewish, as well as early Christian, apocalyptic literature, including the Dead Sea Scrolls, the Epistles of James and Jude, and the Gospels. The goal of this article is to identify points of convergence in the history of these two concepts of apocalypse, foregrounding the central role within both traditions of analogous socio-cultural circumstances that were actually more influential than their respective doctrinal visions. The essay will argue how the ascetic character of early Buddhism and Christianity, reflecting their opposition to the surrounding social order, contributed to the emergence of similar apocalyptic visions.
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Ulrich, Edward T. "Swami Abhishiktananda and Comparative Theology." Horizons 31, no. 1 (2004): 40–63. http://dx.doi.org/10.1017/s0360966900001067.
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ABSTRACTSwami Abhishiktananda (Fr. Henri Le Saux, 1910–1973) was a French Benedictine who wrote a pioneering work in Hindu-Christian dialogue entitled Saccidānanda: A Christian Approach to Advaitic Experience. Therein he attempted an inclusivist integration of the theologies of Advaita Vedanta and Roman Catholicism. He later rejected aspects of Saccidānanda and argued that Advaita and Christianity are too different to be integrated in this manner. In place of Saccidānanda, Abhishiktananda developed two positions at the end of the 1960s which anticipated current Roman Catholic debates over the theology of religions. One was an experiential inclusivism which bears affinities with the pluralist position of Paul Knitter and others. The other was a “comparativist” position, similar to the one later developed by Francis Clooney and James Fredericks. This paper will examine how Abhishiktananda developed these various approaches to Hindu-Christian dialogue and the tensions between them.
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Kaplan, Steven. "Themes and Methods in the Study Of Conversion in Ethiopia: a Review Essay." Journal of Religion in Africa 34, no. 3 (2004): 373–92. http://dx.doi.org/10.1163/1570066041725475.
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AbstractAlthough conversion is one of the major themes in the religious and cultural history of Ethiopia, it has yet to benefit from extensive and systematic comparative discussion. For generations, scholars have worked to deepen our understanding of conversion to both Orthodox Christianity and Islam in the Ethiopian highlands. Recent works, moreover, are noteworthy for their efforts to expand our knowledge of both regions and groups hitherto neglected. Modern Islam, Evangelical Christianity and the religious histories of the peoples of Southern Ethiopia are only a few of the topics that have benefited from scholarship during the past decade. We are, therefore, in an unprecedented position to offer a review of research which, while by no means comprehensive, at least offers broader coverage than was previously possible.
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Roudometof, Victor. "Orthodox Christianity as a transnational religion: theoretical, historical and comparative considerations." Religion, State and Society 43, no. 3 (July 3, 2015): 211–27. http://dx.doi.org/10.1080/09637494.2015.1092230.
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Praet, Danny, and Annelies Lannoy. "Alfred Loisy’s Comparative Method in Les mystères païens et le mystère chrétien." Numen 64, no. 1 (January 12, 2017): 64–96. http://dx.doi.org/10.1163/15685276-12341450.
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While the work of the “father of Roman Catholic Modernism” prior to his excommunication in 1908 has been extensively studied, Alfred Loisy’s later career as professor of Histoire des Religions at the Collège de France has received less attention. This article examines his original contribution to comparative methodology for the interrelation between early Christianity and the pagan mystery cults. Loisy’s explicit aim was to integrate the historical, sociological, psychological, and anthropological approaches of his time into an original and all-encompassing methodological framework. Our article pays special attention to Loisy’s predominant yet hitherto unnoticed use of a model of analogy. Crucial to this interpretation are (a) the idea that the Christian mystery and the pagan mysteries are the result of a universal and independent, analogous evolution of religions, and (b) the theory that ritual precedes myth, adopted from the Cambridge Myth and Ritual School. We show that Loisy’s novelty resided in the fact that he consistently applied these principles to both the pagan cults and to Christianity, but it will also become clear that his systematic approach entailed major problems for the individual features of the compared cults, problems which he tended to overlook. Loisy combined this analogical framework with a psychological interpretation of the genesis of the belief in Christ’s resurrection and with a historical-genealogical explanation of Paul’s knowledge and use of the mystery cults. The article also uses unpublished material from Loisy’s correspondence with Franz Cumont.
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Pang, Wing Yin. "A Historical Review of the Comparative Study of Mohism and Christianity during the Late Qing and Republican China Periods." Religions 15, no. 2 (January 29, 2024): 162. http://dx.doi.org/10.3390/rel15020162.
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This study provides a fresh understanding of the historical development shaping comparative studies between Christianity and Mohism during the late Qing and Republican China periods. It traces the foundation of these studies to both the idea that ‘Western knowledge originated from Mohism’ and to the Mohism studies by the Qian-Jia School 乾嘉學派 during the Qing Dynasty. This study spotlights the groundbreaking proposition by Zou Boqi 鄒伯奇 in 1844, who first suggested that Western knowledge, including Christianity, originated from Mohism, a widely accepted view among Chinese literati. The article then explores the paradigm shift initiated by Liang Qichao 梁啓超, influenced by Sun Yirang 孫詒讓 and his Mozi Jiangu 墨子閒詁 (The Works of Mozi with Commentaries), which broadened the comparative perspective. The significant influence of the Qian-Jia School’s Mohism studies on both Chinese and non-Chinese scholars is analyzed, along with the diverse approaches and contributions of key figures like Joesph Edkins, James Legge, Ernst Faber, Alexandra David-Néel, Daisetz Teitaro Suzuki, Huang Zhiji 黃治基, Wang Zhixin 王治心, Zhang Chunyi 張純一, Mei Yi-Pao 梅貽寶, and Wu Leichuan 吳雷川. The article underscores these scholarly groups’ dynamic interplay and varied objectives, shaping a vibrant and contentious academic landscape.
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Zarasi, Mohammad, Abdollatif Ahmadi Ramchahi, and Iman Kanani. "Satan in Dialogue with God: A Comparative Study between Islam, Judaism, Christianity, and Zoroastrianism." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 13, no. 2 (December 11, 2015): 197–222. http://dx.doi.org/10.1163/22321969-12340025.
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This analytical, library-based article compares dialogues between God and Satan in the Qurʾan with other literature from Judaism, Christianity, and Zoroastrianism. The mysterious personality of Satan and his direct influence on the life of man has long been the focus of investigation. On some occasions, Satan has conversed with God and, since man was created, Satan, as a interlocutor, has been an adventurer and has played an important and controversial role. This article is a comparative study that aims to examine the personality of Satan through his role as a speaker involved in dialogue with God during the story of man’s creation, and to shed light on the style of discourse used by God in His dialogue with Satan. Furthermore, the article discusses crucial events, notions, and structures appearing within the dialogue. Hence, the study reveals that the appointment of Satan as a vengeful enemy in the dialogue is the turning point in the fate of man, a story embedded in literature of Zoroastrianism and in the Qurʾan. It also shows that the polemic and arrogant discourses of Satan, quoted in all the literature of these religions in diverse forms, resulted in horrible consequences. Moreover, Satan’s casting out from heaven was a crucial event and one of the results of his words identified in both the Qurʾan and Judeo-Christian literature. To help future research on related issues, this study also highlights all the dialogues that involve God and Satan in the literature of the mentioned religions.
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Rosen-Zvi, Ishay. "Pauline Traditions and the Rabbis: Three Case Studies." Harvard Theological Review 110, no. 2 (March 23, 2017): 169–94. http://dx.doi.org/10.1017/s0017816017000037.
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The comparative study of Paul and the rabbis, an interest of students of the New Testament ever since Christian Hebraism, radically changed in the second half of the twentieth century. If “the study of relations between Judaism and early Christianity, perhaps more than any other area of modern scholarship, has felt the impact of World War II and its aftermath,” then, within this, Pauline scholarship has felt this impact the most. Various post-Holocaust studies read Paul not only in connection to early Judaism but specifically to rabbinic Judaism, which they saw as the epitome of both halakhic and Midrashic discourses. Turning to Tannaitic and Amoraic literatures expressed an urgent need to recontextualize Paul as part of traditional Judaism.
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Troll, Christian W. "Islam and Christianity. Theological Themes in Comparative Perspective, written by John Renard, 2011." Die Welt des Islams 56, no. 1 (April 19, 2016): 108–11. http://dx.doi.org/10.1163/15700607-00561p11.
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Crace, Benjamin D. "Towards a Global Pneumatological Awareness." Journal of Pentecostal Theology 30, no. 1 (September 21, 2020): 123–44. http://dx.doi.org/10.1163/17455251-bja10007.
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Abstract Eastern forms of Christianity are being mined as possible sources for deepening and renewing Pentecostal-Charismatic theology, particularly its pneumatology. While applauding these efforts, this article suggests that such strategies are myopically focused on Eastern Orthodoxy while ignoring the riches of Oriental Orthodoxy, the Coptic Orthodox legacy in particular. By providing comparative accounts of Coptic practices of the charismata with the author’s experience within the neo-charismatic milieu, the essay surveys points of contact to heighten interest and underscore potential avenues of pneumatic inquiry.
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Liu, Yixuan. "A Comparative Study of Medieval Religious Spirituality: Bonaventure’s Theory of Six Stages of Spirituality and Śaṅkara’s Sixfold Practice Theory of Advaita Vedānta." Religions 15, no. 1 (December 26, 2023): 39. http://dx.doi.org/10.3390/rel15010039.
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In medieval India, the desire for “the unity of Brahman and Self” was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing “the unity of God and man” became the goal and direction of Christians at that time, which could be achieved through spirituality. Bonaventure, known as the Seraphic Doctor, was a representative figure of medieval Christian mysticism. He proposed six stages of spirituality: Sense, Imagination, Reason, Intelligence, Understanding, and Spark of Conscience, through which one can achieve unity with God. This article attempts to compare Bonaventure’s theory of six stages of spirituality with Śaṅkara’s idea of six-fold practice and discover the similarities and differences between Eastern and Western religious spirituality in the Middle Ages. Through this comparison, we can further explore the medieval religious believers’ desire for ultimate reality and try to find the possibility of dialogue between Christianity and Advaita Vedānta.
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Gordan, Rachel. "Inevitably Comparative, but Not Inevitably Positive: the Study of Jews and Judaism within the Field of Religious Studies." Method & Theory in the Study of Religion 32, no. 4-5 (June 30, 2020): 475–81. http://dx.doi.org/10.1163/15700682-12341489.
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Abstract This essay considers the study of Judaism within the framework of Lincoln and Freiberger’s calls for comparative studies. As a minority religion, Judaism usually requires comparative thinking, as scholars consider Judaism within the context of a majority religion. Study of post-WWII American Judaism, in particular, invites comparison, because it marks the high-tide era of “Judeo-Christianity,” in which Judaism was newly considered America’s “third faith,” on a purportedly equal status with Protestantism and Catholicism, thus inviting comparision between the three religions and other traditions outside the small circle of midcentury “American religions.” This postwar, tri-faith status of Judaism reveals some of the costs and benefits of thinking comparatively: when comparison is undertaken with an eye toward creating or maintaining equality among religions, the results may include erasure of distinctions between traditions. The study of Judaism demonstrates some of the politics and ideological motivations of comparative thinking about religion, as well as its potential risks and benefits as explained by Lincoln and Freiberger.
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Cavallero, Constanza. "El discurso anti-islámico castellano: de disputa teológica a cimiento del proyecto universalista carolino (1460–1530)." Medieval Encounters 25, no. 4 (September 3, 2019): 381–424. http://dx.doi.org/10.1163/15700674-12340050.
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Abstract From a comparative perspective, I will study two anti-Islamic Castilian writings produced during the period of the transition between the Middle Ages and the Early Modern Era: Alonso de Espina’s Fortalitium fidei (1460) and Gonzalo de Arredondo’s Castillo inexpugnable defensorio de la fe (1528). This study compares the terms in which each of these works addresses (a) the confrontation with Islam, (b) dissensions within Christianity, and (c) the king’s role in the midst of those conflicts. The contrastive approach to these analogous works, which were written almost seven decades apart, will allow an analysis of two different articulations of anti-Saracen Christian discourse in Spain, both before and after some key milestones in European history. These different perceptions of Islam had an impact on the conception of Christianity and Europe itself at the very beginning of the early modern period.
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Muller, Fabien. "Buddhist Antidotes against Greek Maladies: Ritschl, Harnack, and the Dehellenization of Intercultural Philosophy." Buddhist-Christian Studies 43, no. 1 (2023): 181–210. http://dx.doi.org/10.1353/bcs.2023.a907578.
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abstract: One of the most prolific approaches to the comparative study of Buddhist and Christian philosophy has been the use of Buddhist anti-metaphysicism to overcome the allegedly obsolete metaphysical discourse of Christianity. This approach has been practiced, among others, by Edgar Bruns, Frederik Streng, Joseph O'Leary, and John Keenan. Keenan's 1980–1990s seminal works were determinative in that they appeared to rely on intuitive and evident premises: Christianity became infused with Greek metaphysical concepts early on; consequently, it adopted the forms of essentialism and ontological discourse practiced in metaphysics. That discourse has now become obsolete and must be overcome; Buddhist anti-metaphysicism helps overcome it; hence, Christianity can learn from Buddhism. In this paper, I show that although Keenan presents the first of these claims as self-evident, it is in fact highly polemical. Its origins lie in Albrecht Ritschl's and Adolf von Harnack's Hellenization theory. While the theological and historical background to this theory has been debated, Keenan does not engage in these debates. Even more, he transforms the theory in such a way that it becomes incongruent with its inherent aim. Following the problems implied on these two levels, I suggest that Keenan's project makes itself vulnerable to incoherencies. In the end, I argue for the overcoming of antimetaphysicism as a basis for Buddhist-Christian dialogue.
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Schrimpf, Monika. "Reformist Buddhist Groups in the Late Meiji Era and Their Relationship to Christianity." Intercultural Relations 3, no. 2(6) (February 16, 2020): 35–60. http://dx.doi.org/10.12797/rm.02.2019.06.02.
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This paper explores the attitude towards Christianity among the so-called “New Buddhists” in the late Meiji era, i.e. members and sympathizers of the reformist Buddhist groups Keiikai and Bukkyō seito dōshikai. Whereas an anti-Christian attitude prevailed among Buddhist intellectuals up to the 1880s and 1890s, the New Buddhists advocated religious tolerance and the unbiased study of religions. By analysing the writings of Furukawa Rōsen and prominent members of the Bukkyō seito dōshikai, particularly Sakaino Kōyō and Katō Genchi, this paper reconstructs how these Buddhist groups approached Christianity on the basis of comparative and historical studies, and based on their conviction that religion should serve societal goals and be compatible with the scientific knowledge of their times.
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Wiles, Lee. "Mormonism and the World Religions Discourse." Method & Theory in the Study of Religion 27, no. 1 (February 9, 2015): 1–30. http://dx.doi.org/10.1163/15700682-12341265.
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This article examines the ways in which the status of Mormonism within academic comparative religion discourses is quite different from that which has evolved among Latter-day Saint leaders and within the burgeoning field of Mormon studies. Whereas Mormonism is a quasi-Christian New Religious Movement in most world religions textbooks and reference works, some scholars of Mormonism have advanced the expanding Church of Jesus Christ of Latter-day Saints into the position of world religion. In doing so, they have adopted the terminology of a broader taxonomy largely without regard for maintaining its established demarcations. This classificatory tension, which will likely increase in the future, reveals some of the underlying logics, semantic confusions, and power dynamics of comparative religion discourses, ultimately problematizing the categories of Christianity, world religion, and New Religious Movement as currently constituted.
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Koschorke, Klaus, and Adrian Hermann. "‘Beyond their own dwellings’: The Emergence of a Transregional and Transcontinental Indigenous Christian Public Sphere in the Late Nineteenth and Early Twentieth Centuries." Studies in World Christianity 29, no. 2 (July 2023): 177–221. http://dx.doi.org/10.3366/swc.2023.0433.
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This article deals with a largely ignored or overlooked type of historical sources which, at the same time, are of utmost importance for a future polycentric history of World Christianity: journals and periodicals from the Global South in the late nineteenth and early twentieth centuries published not by Euro-American missionaries but by local Christians. At the end of the nineteenth century, indigenous Christian elites in Asia and Africa increasingly began to articulate their own views in the colonial public of their respective societies. They founded their own journals, criticised serious shortcomings, and developed non-missionary interpretations of Christianity. At the same time, they established transregional or even transcontinental networks between ‘native’ Christians from different missionary or colonial contexts. The article presents the main results from two major comparative research projects on indigenous Christian journals from Asia, Africa and the Black Atlantic around 1900. It introduces the concept of a ‘transregional indigenous Christian public sphere’ and highlights the role of the press in processes of religious modernisation in different cultural contexts.
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Yao, Dadui. "The Images of Jesus and the Virgin Mary in the Early Qing Collection of Taoist Immortal Stories." Religions 15, no. 3 (March 20, 2024): 370. http://dx.doi.org/10.3390/rel15030370.
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The book Lidai Shenxian Tongjian (The Comprehensive Mirror of Immortals Throughout the Dynasties), a compilation of Taoist narratives from the early Qing dynasty, contains a dedicated section on “The Life of Jesus,” accompanied by two images portraying Jesus and the Virgin Mary. “The Life of Jesus” is believed to have originated from Gaspar Ferreira’s Nianzhu Guicheng (Rule for the Recitation of the Rosary) and Diego de Pantoja’s Tianzhu Yesu Shounan Shimo (The Passion of the Lord Jesus). The narratives and images of Christian content within Tongjian showcase the influence of Chinese Ming–Qing Taoist immortal stories and the indigenization of Christianity that resulted in a fusion of Chinese and Western cultural elements. Multiple versions of the accompanying images exist in different editions of Tongjian, indicating an evolution in the depictions of Jesus and the Virgin Mary. Through a comparative analysis of these images and their variations, we can glean valuable insights into the Qing dynasty editors’ reception of Western culture, shedding light on the process of localizing Christianity during the Ming–Qing period and emphasizing the significance of the cultural exchange and mutual understanding between Chinese and Western civilizations.
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BARCLAY, JOHN M. G. "There is Neither Old Nor Young? Early Christianity and Ancient Ideologies of Age." New Testament Studies 53, no. 2 (April 2007): 225–41. http://dx.doi.org/10.1017/s0028688507000136.
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Instructions given to the ‘older’ and ‘younger’ in some early Christian texts prompt inquiry into the rationale for this polarity and its ideological freight. Demographics suggest that the adult population rarely contained more than two generations, and comparative study indicates that where age was marked these categories usually sufficed. Their ambiguity and flexibility made them suited to ideological deployment, legitimating the power of the ‘older’. 1 Peter, 1 Clement, the Pastorals, and Polycarp demonstrate this phenomenon in early Christianity, with 1 Tim 4.12 and Ignatius Mag. 3.1 as exceptions that prove the rule. But why are age qualifications absent from the authentic Paulines?
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Stell, William. "Guess Who's Coming to Church: The Chicago Defender, the Federal Council of Churches, and Rethinking Shared Faith in Interracial Religious Practice." Church History 92, no. 3 (September 2023): 607–25. http://dx.doi.org/10.1017/s000964072300210x.
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AbstractOn the cover page of the September 23, 1922, issue of the Chicago Defender, editor Robert S. Abbott announced Go-to-a-White-Church Sunday. Less than a month later, the Federal Council of Churches announced its inaugural Race Relations Sunday. Through a comparative analysis of these two events, this article reconsiders historians’ tendency to assume and emphasize a shared faith across racial lines when discussing interracial religious practice in various historical contexts. Go-to-a-White-Church Sunday was intended both to introduce white churchgoers to black respectability and to provide moral guidance to white churchgoers, whose racism rendered their faith something other than true Christianity. Notwithstanding ceremonial nods to interracial religious brotherhood, Abbott's campaign hinged more so on shared understandings of respectability than on shared Christian faith. While the FCC's Race Relations Sunday differed in its valorization of white Christianity, with proclamations that interracial religious brotherhood was sufficient to solve “the race problem,” both events displayed a shared faith in the power of interracial proximity in itself to accomplish their respective ends. Historians have replicated this problematic faith in interracial proximity by using language of racial transcendence and writing as if interracial religious practice is egalitarian unless proven otherwise. This article calls for more critical, contextually mindful approaches.
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Trontelj, Nik. "Ehrlichova religiološka obravnava svetovnih verstev." Res novae: revija za celovito znanost 8, no. 1 (June 2023): 55–77. http://dx.doi.org/10.62983/rn2865.23a.3.
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Lambert Ehrlich is considered one of the greatest experts of comparative religious studies of his time, both locally and internationally. He was among the pioneers in organizing systematic religious studies at the university level in Slovenia. He lectured on the non-Christian religions at the Faculty of Theology in Ljubljana in the following study subjects: religious studies (apologetics), comparative religious studies, missiology. The content of his discussion of world religions changed according to the methodology and objectives of study subjects. He discussed religions with the aim of proving the superiority of Christianity in comparison with other religions, so he approached to the study of religions as an apologist. The article presents Ehrlich's discussion of world non–Christian religions based on his writings and textbooks, which he was using for his lectures in the mentioned study subjects.
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Bektimirova, Nadezhda N. "ON THE PARTICULARITIES OF THE SPREAD OF CHISTIANITY IN CAMBODIA IN THE XIX–XXI CENTURY." Humanitarian: actual problems of the humanities and education, no. 4 (December 30, 2018): 373–83. http://dx.doi.org/10.15507/2078-9823.044.018.201804.373-383.
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Introduction. This paper analyses the spread of Christianity in Cambodia – a rarely studied issue in Russian and Western oriental studies. Cambodia is a country where Buddhism is the state religion and has traditionally been adopted by the vast majority of its population. An analysis of the activity of Christian missions in Cambodia through a long historical period (XIX–XXIs centuries) allows for a deeper appreciation of the core issues for South East Asian countries in the XXI century, namely religious conversion and religious tolerance. The purpose of the article is to consider the reasons behind the lack of any significant enthusiasm towards Christianity among Cambodia’s population through the XIX–XX centuries as well as the impetus behind the growing conversion to Christianity in the XXIs century. Materials and Methods. The article is based on an analysis of the memoirs of French travelers and Christian missionaries of the XIX century as well as documents of the Ministry of Cults and Religion of Cambodia and the Cambodian press. The author uses both general scientific and special-historical methods: dialectical, comparative-historical and chronological. Results. The author shows that during the colonial period French Christian missionaries accepted the extreme unwillingness of the native population to convert to Christianity. At the time this could be explained by the prevalence of deeply held Buddhist ideas and traditions. By the end of the XX century Christianity began to attract a segment of the Khmer population, due to a whole host of pragmatic and ideological reasons. Given growing activities of various Christian organizations in Cambodia their influence is highly likely to increase over time. Conclusions. The analysis of the situation in Cambodia demonstrates that overall, the process of conversion to Christianity is unlikely to trigger a considerable change in the field of religion, especially considering that Buddhism still enjoys widespread state support. The vast majority of the Cambodian population shows a high degree of tolerance towards other religious confessions. Thus, the growth of Christian organizations has not so far led to a rise in negative attitudes. Keywords: Cambodia, Buddhism, Christianity, religious conversion, propaganda of Christianity, Christian missions, religious tolerance.
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Ridwan, Gin Gin Muhamad. "Komparasi Zakat Profesi dalam Agama Islam dan Persepuluhan dalam Agama Kristen Protestan." Jurnal Penelitian Ilmu Ushuluddin 1, no. 3 (September 6, 2021): 195–208. http://dx.doi.org/10.15575/jpiu.12769.
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This study aims to discuss the similarities and differences between professional zakat in Islam and tithing in Christianity. This research method is a qualitative type through library research and field studies by applying comparative descriptive analysis. The results and discussion of this study indicate that professional zakat in Islam and tithing in Christianity both originate from the holy books of each religion, it is found that there are similarities and differences between professional zakat in Islam and tithing in Christianity, and the meeting point of both has implications for the development of religious philanthropy in Indonesia. This study concludes that tithing is required in Malachi 3:10-11 and professional zakat is required in QS al-Baqarah verse 267 where the wisdom of both is for the benefit of the people or congregation, while the difference is that tithing can be carried out by anyone and professional zakat can only be implemented by people who have reached nishab, and the first aims to return God's gift and the second aims to clean up wealth.
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Basker, Gregory Thomas. "“From Arunachala”." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 27–45. http://dx.doi.org/10.1558/isit.31056.
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This paper discusses the commonalities/differences between the understandings of holy mountains in Hinduism and Christianity. The first part deals with Ramana Maharshi’s understanding of the holy mountain Arunachala—his attraction to and reinterpretations of it. The second part presents Abhishiktananda’s views on Arunachala, particularly with regard to Christian mysticism. Here the focus is on how he engaged in an interreligious interpretation of the mountain. In the final section, the paper explores the implications of such studies to the field of Comparative Religions. The paper deals with the following questions: Do comparative studies of religious concepts produce metanarratives for further investigation? Do similarities/dissimilarities point to a dependence/autonomy of concepts? Are there enduring patterns to look for in future in such intercultural hermeneutical exercises?
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Strijdom, Johan. "Diversiteit van die begin af: 'n Vergelyking van Mack en Crossan se konstruksies van die vroegste Christendomme (ca 30-70 n C)." HTS Teologiese Studies / Theological Studies 51, no. 1 (March 31, 1995): 108–33. http://dx.doi.org/10.4102/hts.v51i1.5768.
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Diversity from the beginning: A comparison of Mack and Crossan’s constructs of earliest Christianities (ca 30-70 CE) According to recent propositions by Burton Mack and Dominic Crossan, earliest Christianity was a diverse phenomenon right from its inception. In this article their constructs of this early phase of 'church ’ history (ca 30-70 CE) are compared, so as to identify similarities and differences, advantages and shortcomings. The essay concludes with a proposal on methodological procedure to be followed in the search for earliest forms of Christianities (ca 30-70 CE), as well as some remarks on the meaning of the comparative analysis undertaken by Mack and Crossan.
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Beekers, Daan. "Introduction." Social Analysis 64, no. 1 (March 1, 2020): 102–10. http://dx.doi.org/10.3167/sa.2020.640106.
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This introduction proposes directions for a comparative anthropology of Muslim and Christian religion. While the anthropologies of Islam and Christianity flourish, comparative inquiries across religious boundaries have remained remarkably underdeveloped. As a result, parallels, overlaps, and situated differences between religious groups in today’s pluralist environments are often disregarded. This piece sets out the aim of this special section to develop ethnographic comparison, not of religious traditions as such, but of the ways in which everyday religious lives take shape within a shared social space, whether local or national. Such comparative work has the potential to provide insights and reveal connections that would likely be overlooked in non-comparative accounts, and that invite a critical rethinking of conventional understandings of difference and particularity.
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Ablazhei, Anatoliy M., and David N. Collins. "The Religious Worldview of the Indigenous Population of the Northern Ob' as Understood by Christian Missionaries." International Bulletin of Missionary Research 29, no. 3 (July 2005): 134–39. http://dx.doi.org/10.1177/239693930502900305.
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On the eve of the 1917 Bolshevik Revolution, the Russian Orthodox Church had at least nine missions operating among Siberia's indigenous peoples. The Red victory in the ensuing civil war led to the elimination of all missionary activity, whose resumption was possible only after the fall of the Communist regime seventy years later. The few accounts of Christian missions published in the USSR were tendentious in the extreme. Only in the post-Communist era have scholars in the former Soviet Union been free to explore the rich archival and journalistic resources left by the missionaries. Anatoliy Ablazhei's article was chiefly addressed to scholars in Russia. It explores the extent to which the newly available missionary accounts are useful sources for contemporary scholars investigating native religion and cosmology. His work is reproduced here in translation for several reasons. It exemplifies the new wave of Russian scholarship about missions history, giving us a glimpse of the mass of documentary material available for researchers to use. Its critique of Russian Orthodox perceptions of native religion and the imperfect methods employed to spread Christianity in Siberia provides us with material from a mission field little known in the outside world. This information can prove useful for comparative missiological investigations. Above all, however, its value lies in its contribution to the ongoing debates about contextualization and syncretism, the validity of the Gospel for all peoples, and the appropriation of Christianity by the world's indigenous peoples. It exemplifies the errors of ignorance often committed by outsiders trying to spread the Gospel within a thoroughly alien culture. As Terence Ranger reminded us in the first Adrian Hastings Memorial Lecture at Leeds University in November 2002, authentic Christianity is indeed possible among indigenous peoples. The Holy Spirit can inspire a transformation of their lives and culture, without an excess of Eurocentric accretions.1
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Freeman, Dena. "Affordances of Rupture and their Enactment: A Framework for Understanding Christian Change." Suomen Antropologi: Journal of the Finnish Anthropological Society 42, no. 4 (June 3, 2018): 3–24. http://dx.doi.org/10.30676/jfas.v42i4.66394.
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This paper moves forward the debate about continuity and rupture in Christian change by approaching it as an empirical rather than theoretical question and interrogating it using a broad comparative method. It argues firstly that different forms of Christianity – Orthodox, Catholic, mainline Protestant and Pentecostal – have cultural logics which offer different affordances of rupture; and secondly that in those cases where Christianity affords rupture, people will perceive this affordance through their own cultural categories and will choose whether and how to enact rupture in a way that is shaped by their existing material circumstances. The approach thus goes beyond currently popular culturalist theorising and seeks to integrate both idealist and materialist perspectives. In so doing it develops an overarching theoretical framework that explains cases of both continuity and rupture and helps to systematically organise the plethora of case studies on Christian change.
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JIANG, Xiangyan. "From Jiao You Lun to Qiu You Pian: Jesuits’ Discussion on Friendship and A Comparative Study with Traditional Chinese Theories." International Journal of Sino-Western Studies 21 (December 9, 2021): 89. http://dx.doi.org/10.37819/ijsws.21.142.
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This article makes an analysis of Matteo Ricci’s Jiao You Lun (On Friendship) and Martino Martini’s Qiu You Pian (On Making Friends) starting from the theory of the interaction and communication framework of contact between cultures. The analysis shows that Ricci’s text has a characteristic of convergence and integration of Sino-West traditions which paves the way for culture creation; while Martini introduces the concept of “love” --- the core concept of the Christian doctrines, makes a distinction between Confucian and Christian treatment on disputes, and clarifies the strategy of complementing Confucianism with Christianity. Their introduction of the western theories on friendship is a catalyst which accelerates the modernization of the concept of human relationships among the Chinese literati in late Ming early Qing China.
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Karras, Valerie A. "Female Deacons in the Byzantine Church." Church History 73, no. 2 (June 2004): 272–316. http://dx.doi.org/10.1017/s000964070010928x.
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Despite the energy devoted by American and Western European church historians and theologians to the question of the ordination of women in early Christianity and in the (western) medieval Christian Church, these scholars have shown comparatively little interest toward the female diaconate in the Byzantine Church, even when comparative analysis could potentially help elucidate questions regarding the theology and practice of women's ordinations in the West. Most of the research on the female diaconate in the Byzantine Church has occurred in Mediterranean academic circles, usually within the field of Byzantine studies, or in the Eastern Orthodox theological community; sometimes the examination of the female diaconate in the Byzantine Church has been part of a broader examination of women's liturgical ministries.
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Keddie, Tony. "Divine Accounting: Theo-Economics in Early Christianity. By Jennifer A. Quigley. Synkrisis: Comparative Approaches to Early Christianity in Greco-Roman Culture. New Haven: Yale University Press, 2021. ix + 179 pp." Church History 91, no. 3 (September 2022): 626–28. http://dx.doi.org/10.1017/s0009640722002232.
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Abbott, William M. "Ruling Eldership in Civil War England, the Scottish Kirk, and Early New England: A Comparative Study of Secular and Spiritual Aspects." Church History 75, no. 1 (March 2006): 38–68. http://dx.doi.org/10.1017/s0009640700088326.
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Within early modern Christianity the idea of church government always entailed a basic contradiction. How could a spiritual body, devoted to Christ's teachings of love and forgiveness, exercise coercive authority? Given the widely accepted need of any sixteenth- or seventeenth-century government to enforce religiously based codes of behavior, churches and church officials were inevitably involved with the secular authorities in detecting and judging offenders. Inasmuch as such judgment had to include the threat of punishment, church officials of any kind were open to the charge of violating their Christian mission, which by nature was to be persuasive and educative rather than punitive, and also their Christian character, which, even among more radical Protestant sects, was to be more otherworldly than that of the laity.
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Glazer-Eytan, Yonatan. "Conversos, Moriscos, and the Eucharist in Early Modern Spain: Some Reflections on Jewish Exceptionalism." Jewish History 35, no. 3-4 (December 2021): 265–91. http://dx.doi.org/10.1007/s10835-021-09424-0.
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AbstractSacrilegious attitudes toward the Eucharistic host are one of the most commonplace accusations leveled against Jews in premodern Europe. Usually treated in Jewish historiography as an expression of anti-Judaism or antisemitism, they are considered a hallmark of Jewish powerlessness and persecution. In medieval and early modern Spain, however, Jews and conversos (Jewish converts to Christianity and their descendants) were not the only proclaimed enemies of the Eucharist. Reports about avoidance, rejection, criticism, and even ridicule and profanation of the consecrated host were similarly leveled against Muslims and moriscos (Muslim converts to Christianity). This essay seeks to assess the parallels and connections between the two groups through a comparative examination of accusations of sacrilegious behavior towards the host. The first part of the essay analyzes religious art, legal compendia, and inquisitorial trials records from the tribunals of Toledo and Cuenca in order to show some evident homologies between the two groups. The second part of the essay focuses on the analysis of the works of Jaime Bleda and Pedro Aznar y Cardona, two apologists of the expulsion of the moriscos, and draws direct connections between Jewish and morisco sacrilege. By exploring the similarities and differences between accusations against conversos and moriscos, this essay aims to offer a broader reflection on Jewish exceptionalism.
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Mellor, Philip A. "Self and Suffering: Deconstruction and Reflexive Definition in Buddhism and Christianity." Religious Studies 27, no. 1 (March 1991): 49–63. http://dx.doi.org/10.1017/s0034412500001311.
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In a study of the religious significance of food to medieval woman, Caroline Walker Bynum argues that the ascetic practices embraced by these women are signs of a commitment to explore the religious potentialities of the body rather than being indications of a hostile attitude to the flesh. She comments that belief in the ‘salvific potential of suffering flesh (both our's and God's)’ differentiates Christianity from other world religions, since it is a ‘characteristically Christian idea that the bodily suffering of one person can be substituted for the suffering of another through prayer, purgatory, vicarious communion etc….’ In the discussion which follows I shall attempt to draw out this differentiating characteristic in a comparative study of Christian and Buddhist concepts of, and attitudes to, suffering. I shall suggest that the divergent orientations which structure the religious treatment of this issue are related not only to radically opposing conceptions of the religious ‘path’, but also to different understandings of ‘self’. Although the categories ‘self’ and ‘suffering’ are intimately related in each context, it is my contention that in the Christian context the religious meaning of life becomes apparent to the individual in so far as the content of self is defined progressively in the reflexive encounter with the ‘Other’ (God), an encounter which can be facilitated through suffering. In a Buddhist context, on the other hand, it is precisely such a reflexivity (between self and ‘others’ if not the ‘Other’) which is understood to create and reproduce both self and suffering, and from which the Buddhist desires liberation.
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Lim, Paul C. H. "Learning from Muslims and Jews: In Search of the Identity of Christ from Eighth-century Baghdad to Seventeenth-century Hague." Church History 90, no. 4 (December 2021): 753–75. http://dx.doi.org/10.1017/s0009640721002857.
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AbstractIn past iterations of ecclesiastical historical writings and teachings, there has not always been sufficient acknowledgment of the encounters between Christians and their religious Others. This article is an exercise in diachronic comparative interreligious encounter: a Muslim-Christian engagement in the eighth century CE and a Jewish-Christian epistolary exchange in the seventeenth century CE. The former took place in Baghdad in the court of a caliph, whereas the latter took place between individuals in London and the Hague, between Baruch Spinoza and Henry Oldenburg. While it might be tempting to highlight the narratives of conversion away from one religion into another—whether from Christianity to Islam, Christianity to Judaism, or vice versa—in current historiography, it also seems that quotidian realities of interreligious exchange often do not lead to such conversions, and yet leave the participants better informed and further enlightened about the practice and pursuit of their own religion. The following two accounts are neither triumphalist nor tragic. Patriarch Timothy and Caliph al-Mahdī's exchange in eighth-century Baghdad shows the degree to which divine identity and Christian apophasis mattered. The letter exchanges between Spinoza and his interlocutors also show the degree to which divine mystery as ontological demarcator for both the doctrine of the Trinity and corresponding Christology, as well as Spinoza's repudiation of both, mattered. Lastly, these two examples of interreligious engagements show a pathway of encounter which does not dismiss or cancel the religious Other.
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Bretzke, James T. "Father and Son in Confucianism and Christianity: A Comparative Study of Xunzi and Paul by Yanxia Zhao (review)." Journal of Chinese Religions 36, no. 1 (2008): 208–9. http://dx.doi.org/10.1353/jcr.2008.0037.
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Hedges, Paul. "Father and Son in Confucianism and Christianity: A Comparative Study of Xunzi and Paul - By Yanxia Zhao." Journal of Religious History 34, no. 4 (November 15, 2010): 482–83. http://dx.doi.org/10.1111/j.1467-9809.2010.00929.x.
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Pak, Vincent, and Mie Hiramoto. "For family, for friends, for (true) love." Pink Dot 10, no. 2 (July 16, 2021): 105–28. http://dx.doi.org/10.1075/jls.20009.hir.
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Abstract We examine promotional materials produced by two organisations in Singapore, TrueLove.Is and Pink Dot, to investigate how these two groups employ discourses of love to support their opposing views regarding the reconcilability of Christianity and same-sex desire. TrueLove.Is is a Christian ministry that encourages LGB Christian Singaporeans to “come out, come home”, while Pink Dot is Singapore’s largest and foremost LGBTQ movement. We identify similarities and differences in their persuasive discourse strategies regarding ideas of love as discussed by lesbian Christian pastors. Although they position the idea of love similarly, their agendas are completely polarised. TrueLove.Is takes the position that non-heteronormative activity is ungodly and sinful, while Pink Dot offers a reconciliation between Christianity and same-sex desire. We employ Peterson’s (2016) approach to homophobic discourse analysis based on Systemic Functional Linguistics and a comparative discourse analysis to investigate the ideologies that inform the two organisations’ materials about the treatment of LGBTQ Singaporeans.