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Journal articles on the topic 'Christianity in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Sariri, Meilina Simon. "Violence in the Religious Language of Christianity: Historical Analysis of Christian Religious Language Containing Violence as a Source of Critical Theology." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 20, no. 1 (May 31, 2024): 11–19. http://dx.doi.org/10.46494/psc.v20i1.347.

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Historical fact indicates that the religious language of Christianity is rife with violence. The spiritual language is echoed in such bloody tragedies as war, murder, and punishment. This study aimed to encourage Christianity to understand violent religious language by viewing it in a reflective frame. The study uses qualitative methods to analyze history, so the literature that records the incidents of Christianity's involvement in violence is used. Analysis of the various literature produced two essential things as critical reflections on Christian theology. Based on historical facts of Christianity's involvement in violence, Christianity was at one time in a phase creating its doctrine (violence is not God's will), and Christianity played God (God did not engage in violence). That discovery is supposed to be part of a critical vehement from a violent point of view.

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2

O'Briant, Jack. "Fluid Faiths: Reading Religion Relationally in Asian American Literature." Journal of the Midwest Modern Language Association 55, no. 2 (September 2022): 97–121. http://dx.doi.org/10.1353/mml.2022.a924154.

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Abstract: While the designation of Asian American literature as a field dates back to as recently as the 1970s, it is nevertheless surprising that, to my knowledge, there is not a single scholarly monograph on the topic of religion in Asian American literature. However, in religious studies and the social sciences, there is a growing body of scholarship examining the role of religion in Asian American communities, and particularly, but not exclusively, the prominence of various expressions of Christianity therein. Despite this prominence, criticism within the field of Asian American literature has largely interpreted the presence of Christianity primarily in terms of its associations with oppressive colonial regimes. This article demonstrates the value of supplementing such readings with greater attentiveness to the specific religious histories underlying Asian American literature in order to better account for the ambivalence—rather than outright antagonism—toward Christianity that seems characteristic of many Asian American literary texts. Such an approach implies, just as national and racial identities are historically complex and often contested categories, that religion's cultural fluidity makes it an equally rich site for understanding literary expressions of the painful loss and transformation as well as the unexpected richness and beauty manifested within the conditions and consequences of global migration. Drawing on Shu-mei Shih's notion of relational comparison, the article turns to scholarship on the history of Christianity in both Korea and Vietnam to demonstrate how these histories inform and aid in interpreting the ambivalences of Christianity's presence in the novels Dictée by Theresa Hak Kyung and The Gangster We Are All Looking For by lê thi diem thúy.

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3

李英和. "Shusaku Endo’s Literature and Christianity." Japanese Language and Literature Association of Daehan ll, no. 37 (February 2008): 231–41. http://dx.doi.org/10.18631/jalali.2008..37.015.

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4

Boratti, Vijayakumar M. "Protestant Christianity and Devotional Literature." International Journal of Asian Christianity 6, no. 2 (August 25, 2023): 250–72. http://dx.doi.org/10.1163/25424246-06020006.

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Abstract The present article explores the first-ever publication of vacanas of the twelfth century in colonial Karnataka in which a native Christian convert (catechist) of Basel mission writes a treatise on the religious and philosophical tradition of Liṅgāyats. The intention is to study how a native catechist consciously thought through colonial categories and vernacular idioms in interpreting vacanas and employing them as a touchstone to adjudicate Liṅgāyatism. Totally antithetical to Christian views of Liṅgāyatism, the native Liṅgāyat scholars’ idea of vacana literature and what it represented for them will be examined in the second part. The article straddles two registers: a) construction of Liṅgāyat religious/textual traditions with Christian categories and formulation of an ethical framework by the catechist in a Christian tract Liṅgāyata Mata Vicāra (1874) and b) reception, subversion and re- constitution of such construction by the elite Liṅgāyat scholars in the post-1874 scenario.

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5

Harp, Richard. "Christianity." Ben Jonson Journal 14, no. 1 (May 2007): 116–21. http://dx.doi.org/10.3366/bjj.2007.14.1.116.

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6

McKnight, Scot. "Early Christianity and Its Sacred Literature." Bulletin for Biblical Research 14, no. 1 (January 1, 2004): 144–48. http://dx.doi.org/10.2307/26422703.

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7

Girard, René. "Literature and Christianity: A Personal View." Philosophy and Literature 23, no. 1 (1999): 32–43. http://dx.doi.org/10.1353/phl.1999.0017.

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8

Houlden, Leslie. "Early Christianity and Its Sacred Literature." Theology 104, no. 822 (November 2001): 447–49. http://dx.doi.org/10.1177/0040571x0110400617.

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9

Harris, Trudier. "Christianity’s Last Stand: Visions of Spirituality in Post-1970 African American Women’s Literature." Religions 11, no. 7 (July 18, 2020): 369. http://dx.doi.org/10.3390/rel11070369.

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Christianity appealed to writers of African descent from the moment they set foot on New World soil. That attraction, perhaps as a result of the professed mission of slaveholders to “Christianize the heathen African,” held sway in African American letters well into the twentieth century. While African American male writers joined their female counterparts in expressing an attraction to Christianity, black women writers, beginning in the mid-twentieth century, consistently began to express doubts about the assumed altruistic nature of a religion that had been used as justification for enslaving their ancestors. Lorraine Hansberry’s Beneatha Younger in A Raisin in the Sun (1959) initiated a questioning mode in relation to Christianity that continues into the present day. It was especially after 1970 that black women writers turned their attention to other ways of knowing, other kinds of spirituality, other ways of being in the world. Consequently, they enable their characters to find divinity within themselves or within communities of extra-natural individuals of which they are a part, such as vampires. As this questioning and re-conceptualization of spirituality and divinity continue into the twenty-first century, African American women writers make it clear that their characters, in pushing against traditional renderings of religion and spirituality, envision worlds that their contemporary historical counterparts cannot begin to imagine.

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10

Marty, Martin E. "Christianity and Literature: Covertly Public, Overtly Private." Christianity & Literature 47, no. 3 (June 1998): 261–83. http://dx.doi.org/10.1177/014833319804700302.

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This article is based upon an address to the Conference on Christianity and Literature at the Annual Convention of the Modern Language Association in Toronto on 29 December 1997. The invitation asked me to comment on the public/private distinction that I make as Director of the Public Religion Project and to accent the “cultural context,” which fits my History of Culture faculty assignment and three decades of writing Context, a newsletter relating religion to culture. I was to inform it theologically, which a divinity professor is supposed to be able to do, and to show some curiosity about the literary theme, as my decades-long stint as literary editor at The Christian Century should poise me to do. Under it all my limiting job description matches a badge provided me at a conference in Tübingen, where the hosts handed out identifications marked “Theologian of History,” “Theological Historian,” and “Historical Theologian.” Mine read simply, “Historical Historian.”—MEM

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11

New, Melvyn. "Eighteenth-Century Christianity and Literature: Two Caveats." Christianity & Literature 48, no. 3 (June 1999): 327–47. http://dx.doi.org/10.1177/014833319904800310.

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12

Kort, Wesley A. "Christianity, Literature, and Cultural Conflict in America." Christianity & Literature 56, no. 3 (June 2007): 463–79. http://dx.doi.org/10.1177/014833310705600307.

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13

Jasper, D. "After Christianity." Literature and Theology 17, no. 4 (December 1, 2003): 474–77. http://dx.doi.org/10.1093/litthe/17.4.474.

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14

Sargent, Lyman Tower. "Religion in US Utopian Literature." Utopian Studies 33, no. 3 (November 2022): 353–83. http://dx.doi.org/10.5325/utopianstudies.33.3.0353.

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ABSTRACT An overview of the importance of religion, particularly Christianity, has had in American life from the earliest explorations and settlements to the present day and the way that importance has been reflected in numerous religious utopias and dystopias. Positive utopias have been inspired by Christ’s teachings and by Eden, heaven, and the millennium. Dystopias, found mostly in the twentieth and twenty-first centuries, reflect, on the one hand, a fear that Christianity is under threat, and, on the other hand, the fear that fundamentalist Christians will impose their beliefs on the country. There have also been a number of Jewish utopias and anti-Semitic dystopias as well as a few Islamic utopias and a growing number of anti-Islamic dystopias based on the belief that Muslims want to impose Shari`a law on everyone.

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15

Bishop, Jonathan. "Emerson and Christianity." Renascence 38, no. 3 (1986): 183–200. http://dx.doi.org/10.5840/renascence19863839.

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16

Bishop, Jonathan. "Emerson and Christianity." Renascence 50, no. 3 (1998): 221–37. http://dx.doi.org/10.5840/renascence1998503/412.

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17

Sanchez. "Milton's Genderqueer Christianity." Milton Studies 62, no. 2 (2020): 306. http://dx.doi.org/10.5325/miltonstudies.62.2.0306.

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18

R, Sujitha, and Edwin Ezhil Arasi. "Moral Principles that Christianity Implies." International Research Journal of Tamil 4, S-19 (December 10, 2022): 29–33. http://dx.doi.org/10.34256/irjt224s195.

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The Ancient sages regarded charity as the way of life and cherished it. Charity is regarded as a set of rules of morality. It can be said that virtue gradually cultivates man. It was the belief of the ancients that virtue gives creativity and encouragement to achieve the goal of human life, 'Salvation'. The ethical principles of such a belief are found in John Palmer's Christianity. The literature reveals that charity is rooted all over the world. From Sangam literature to modern literature, it speaks of charity. Charity is the foremost of all things. It is deeply ingrained in everyone's heart. Whether realize it or not, they do not follow. He who realizes it grasps it and seeks the truth. He does the real thing He feels the conscious one clings to charity. Charity is static and can be established everywhere, reflecting morality in a rational man It is a virtue that motivates one to think, such as the expression of impermanence. Charity is the standard way. Scholars have compiled many wonderful kinds of literature on ethics. They are the crutches that give birth to extensive and sustainable ways among human beings today. Charity highlights ethical considerations. Ethical ideas reflect, speak and bring out the sustainable lives of people. It makes people aware of the unstable world and leads to salvation. This article deals with doing good work as a moral principle, emphasizing charity, expressing gratitude, conveying impermanence, and loving. In literature, the flow of life is moral ideas. There is a lot of literature that is rich in ethical ideas. From the Sangam period to modern literature, many things are highlighted about the virtues to be followed by human beings in life. Thus, it reveals the moral principles laid down in the epic literature of Christianity.

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19

Stilwell, J. Q. "After Christianity." Common Knowledge 10, no. 2 (April 1, 2004): 363. http://dx.doi.org/10.1215/0961754x-10-2-363.

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20

Edwards, M. J. "Constantine’S Christianity." Classical Review 51, no. 1 (March 2001): 78–79. http://dx.doi.org/10.1093/cr/51.1.78.

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21

Dent, Eric B. "Objectivism and Christianity." Journal of Ayn Rand Studies 11, no. 2 (December 1, 2011): 189–213. http://dx.doi.org/10.2307/41560411.

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Abstract The two primary philosophies upholding reason today are Objectivism and Christianity. They may seem like strange bedfellows, but many of the large perceived gaps between them disappear upon close inspection. This paper analyzes five areas (creation; tabula rasa; life as the ultimate standard; romantic love, sex and marriage; and altruism and the trader principle) in which Objectivist philosophy can be enhanced by assuming Christian philosophical axioms. The argument focuses on Christianity as a philosophy and intentionally does not assume a transcendent God. In each case, the Christian philosophical axioms are more realistic and better supported empirically than the Objectivist axioms.

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22

Dent, Eric B. "Objectivism and Christianity." Journal of Ayn Rand Studies 11, no. 2 (December 1, 2011): 189–213. http://dx.doi.org/10.5325/jaynrandstud.11.2.0189.

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Abstract The two primary philosophies upholding reason today are Objectivism and Christianity. They may seem like strange bedfellows, but many of the large perceived gaps between them disappear upon close inspection. This paper analyzes five areas (creation; tabula rasa; life as the ultimate standard; romantic love, sex and marriage; and altruism and the trader principle) in which Objectivist philosophy can be enhanced by assuming Christian philosophical axioms. The argument focuses on Christianity as a philosophy and intentionally does not assume a transcendent God. In each case, the Christian philosophical axioms are more realistic and better supported empirically than the Objectivist axioms.

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23

Smith, Zachary, Robin Hardin, and Steven Waller. "Contemporary Muscular Christian Values as "Culturalized Religion": A Theoretical Framework and Pilot Data." International Journal of Sport and Religion 1, no. 2 (September 2023): 13–45. http://dx.doi.org/10.1353/ijsr.2023.a916618.

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Abstract: Muscular Christianity is widely regarded as a leading contributor to the development of contemporary sport culture in the United States. Sport historians and sociologists have recognized muscular Christianity as a "hegemonic influence on modern sport culture" (Meyer, et al., 2020, p. 171) but the implications of this insight have not been thoroughly investigated in the field of sport management. Therefore, the purpose of this paper is to develop a theoretical framework for future research on muscular Christianity in the context of sport management. To accomplish this, we combine theories of culturalized religion and cultural repertoires from the sociology of religion and culture literatures, arguing that muscular Christianity can be studied as culturalized religion. We support this argument with pilot survey data using the Contemporary Muscular Christian Instrument, as well as literature reviews that show that Christianity often operates as a regnant, if secularized, discourse in both sport culture and higher education. We conclude with a brief discussion of how this framework can be applied to study and teach on muscular Christianity in the sport management context.

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24

Kemp, Ryan, and Frank Della Torre. "Kierkegaard’s Strong Anti-Rationalism: Offense as a Propaedeutic to Faith." Kierkegaard Studies Yearbook 27, no. 1 (July 14, 2022): 193–214. http://dx.doi.org/10.1515/kierke-2022-0010.

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Abstract In a now classic paper, Karen Carr argues that Kierkegaard is a religious “anti-rationalist”: He holds that reason and religious truth exist in necessary tension with one another. Carr maintains that this antagonism is not a matter of the logical incoherence of Christianity, but rather the fact that genuine submission to Christ precludes approaching him through demonstration. In this essay, we argue that while Kierkegaard is in fact an anti-rationalist, the literature has failed to appreciate the full strength of his position. It is not just that reason and obedience are in tension; rather, Kierkegaard holds the stronger view that reason is actively offended by Christianity’s primary claims. Not only is reason incapable of generating any positive evidence for the truth of Christianity, more radically, it provides evidence against it. In order to make this case, we offer a close reading of Practice in Christianity, developing a typology of Kierkegaard’s account of Christ’s “offense.” Finally, having motivated Kierkegaard’s strong anti-rationalism, we consider why, on his account, anyone would want to be a Christian.

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25

PETROSYAN, Nelli. "Cultural Characteristic of Early Christianity." wisdom 2, no. 7 (December 9, 2016): 211. http://dx.doi.org/10.24234/wisdom.v2i7.160.

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The article presents the cultural characteristic of early Christianity in Armenia. In the end of the 3rd century Christianity had a large number of followers. Christianity gave an opportunity to resist with national unity the external invaders and protect national independence and autonomy. Assessing correctly the situation, in 301 Tiridates III (287-330) by the initiative of Gregory the Illuminator declared Christianity as a state religion in Armenia. Gregory the Illuminatore could show that only due to Christianity it was possible to ensure the further history of Armenian people. He also explained the philosophical-anthropological bases of that religion, contrasting that with the visible simplicity of polytheism. The adoption of Christianity was a powerful twist in country’s external and internal policy but it rejected by the religious aspect the faith of the centuries, the pagan culture and literature. But nevertheless, remained only pre-Christian spiritual and cultural values which were created by people. Christianity created its culture, literature, school. In Armenia constructed Christian churches, next to them were opened Christian churches in Greek and Assyrian languages. In the history of the Christian culture 4th and 5th centuries historical situations were the most important factors for the development of Early Medieval Armenian art and ecclesiastical literature and oriented its essence and uniqueness giving impetus to the creation of high bibliographic monuments.

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PETROSYAN, Nelli. "Cultural Characteristic of Early Christianity." WISDOM 7, no. 2 (December 9, 2016): 211–15. http://dx.doi.org/10.24234/wisdom.v7i2.160.

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The article presents the cultural characteristic of early Christianity in Armenia. In the end of the 3rd century Christianity had a large number of followers. Christianity gave an opportunity to resist with national unity the external invaders and protect national independence and autonomy. Assessing correctly the situation, in 301 Tiridates III (287-330) by the initiative of Gregory the Illuminator declared Christianity as a state religion in Armenia. Gregory the Illuminatore could show that only due to Christianity it was possible to ensure the further history of Armenian people. He also explained the philosophical-anthropological bases of that religion, contrasting that with the visible simplicity of polytheism. The adoption of Christianity was a powerful twist in country’s external and internal policy but it rejected by the religious aspect the faith of the centuries, the pagan culture and literature. But nevertheless, remained only pre-Christian spiritual and cultural values which were created by people. Christianity created its culture, literature, school. In Armenia constructed Christian churches, next to them were opened Christian churches in Greek and Assyrian languages. In the history of the Christian culture 4th and 5th centuries historical situations were the most important factors for the development of Early Medieval Armenian art and ecclesiastical literature and oriented its essence and uniqueness giving impetus to the creation of high bibliographic monuments.

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27

YOON IL. "A Study of Endo Shusaku's Literature and Christianity." Journal of North-east Asian Cultures 1, no. 33 (December 2012): 423–33. http://dx.doi.org/10.17949/jneac.1.33.201212.024.

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28

Betz, Hans Dieter. "Antiquity and Christianity." Journal of Biblical Literature 117, no. 1 (1998): 3. http://dx.doi.org/10.2307/3266389.

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29

Sutherland, Stewart R. "CHRISTIANITY AND TRAGEDY." Literature and Theology 4, no. 2 (1990): 157–68. http://dx.doi.org/10.1093/litthe/4.2.157.

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30

Kern, Stephen. "Modernist Ambivalence about Christianity." Renascence 73, no. 1 (2021): 57–75. http://dx.doi.org/10.5840/renascence20217315.

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Kern argues that the responses of Friedrich Nietzsche, James Joyce, André Gide, D. H. Lawrence, and Martin Heidegger to Christianity made up a Weberian ideal type. Accordingly: They all were raised as Christians but lost their faith when they began university studies. They all criticized the impact that they believed the anti-sexual Christian morality, with its emphasis on sin, had had, or threatened to have, on their love life. For that reason they were militantly anti-Christian but also ambivalent about Christianity. They worked to replace the loss of Christian unity with non-Christian unifying projects in literature and philosophy. Virginia Woolf, who was raised as an atheist, conformed to many of these elements of the ideal type but added another in criticizing the fragmenting patriarchal society that supported the dominant patriarchal Church of England. She envisioned new man-womanly and woman-manly types who could cultivate their understanding and love for one another in less polarizing and more humanizing ways.

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31

Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "Christianity 2019: What’s Missing? A Call for Further Research." International Bulletin of Mission Research 43, no. 1 (October 5, 2018): 92–102. http://dx.doi.org/10.1177/2396939318804771.

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This article marks the thirty-fifth year of presenting statistical information on world Christianity and mission. This year, we report on three gaps in the literature, concerning women in world Christianity and mission, the status of short-term mission (STM), and missions and money. There are few quantitative studies on women in world Christianity; there remains a dearth in the literature on the magnitude and impact of STM (which is particularly US-centric); and Christian finance, now $60 trillion in personal income, is vastly under-researched in global studies.

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32

Hart, Kevin. "Phenomenality and Christianity." Angelaki 12, no. 1 (April 2007): 37–53. http://dx.doi.org/10.1080/09697250701309569.

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33

Dunster, Ruth M. ""Christianity in Scottish Literature" edited by John Patrick Pazdziora." Theology in Scotland 30, no. 1 (May 19, 2023): 87–92. http://dx.doi.org/10.15664/tis.v30i1.2584.

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Review ofJohn Patrick Pazdziora, ed., Christianity in Scottish Literature, Association of Scottish Literary Studies Occasional Papers no. 25 (Glasgow: Scottish Literature International, 2023), pp. xxxiv + 306, ISBN 978-1908980373. £19.95

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34

Brooker, Jewel Spears. "A Conversation with Denise Levertov." Christianity & Literature 45, no. 2 (March 1996): 217–24. http://dx.doi.org/10.1177/014833319604500205.

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The Conference on Christianity and Literature sponsored a reading by Denise Levertov at the 1994 Annual Convention of the Modern Language Association in San Diego. In addition, CCL presented the poet with a Lifetime Achievement Award, and president Jewel Spears Brooker interviewed her for Christianity and Literature. The interview, which had to be conducted by mail, was completed in November 1995.

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35

Stepanova, Elena. "Echo of Reformation: Alternative Christianity in Literature and Cinema." Theological Reflections: Euro-Asian Journal of Theology, no. 19 (September 4, 2017): 128–49. http://dx.doi.org/10.29357/issn.2521-179x.2017.19.128.

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36

Brantley, Richard E. "The Conference on Christianity and Literature Lifetime Achievement Award." Christianity & Literature 63, no. 1 (December 2013): 88–90. http://dx.doi.org/10.1177/014833311306300109.

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37

Lyons, Scott Richard. "The Bible in Native American Literature." Religions 13, no. 11 (November 18, 2022): 1120. http://dx.doi.org/10.3390/rel13111120.

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For at least a century the Bible played a significant, positive role in Native American letters starting with the eighteenth-century writings of Samson Occom. A product of the Great Awakening, Occom’s engagements with the Bible resembled those of other Protestant thinkers and writers of his time, although his sermons were sometimes specifically tailored for Indian audiences and topics. After Occom, Indian authors in the nineteenth century such as Elias Boudinot and William Apess drew upon the Bible to make arguments against removal and “scientific racism.” In the twentieth century writers like Zitkala-Ša and Charles Alexander Eastman cast a critical eye on Christianity and reconsidered the virtues of traditionalism. John G. Neihardt’s Black Elk Speaks (1932) was the century’s fullest literary depiction of a traditional religion, but it came at the cost of concealing Black Elk’s actual religion, Catholicism. During the 1960s and 70s oral tradition was privileged over sacred scripture, as seen in N. Scott Momaday’s House Made of Dawn (1968). While the Bible makes fewer appearances than it used to in Native American literature, it would be premature to suggest that Christianity is finished in Indian country.

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38

T, Sivachitra. "Vaishnava theories Sangam Literature." International Research Journal of Tamil 4, SPL 2 (January 24, 2022): 8–11. http://dx.doi.org/10.34256/irjt22s22.

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Tamil language has many special features. One of them is the charity done to Tamil by all religions. Tamil is a language that has been singularly praised by six different religions namely Jainism, Buddhism, Veganism, Vaishnavism, Islam and Christianity. In the history of Tamil literature, Sangam literature can be considered as a secular literature. Thoughts about God are prevalent in Sanskrit literature. But they did not all grow in isolation. Doctrines about God have developed on the basis of department. The literatures of Thirumurukaaruppadi, Paripadal and kalithogai do not become religious literatures as they refer to the gods. They refer only to the theological doctrines of the people of that time. The Sangam literature reveals that religious thought is intertwined with people's lives.

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39

Oehlschlaeger, Fritz. "Taking John Woolman's Christianity Seriously." Renascence 48, no. 3 (1996): 191–207. http://dx.doi.org/10.5840/renascence19964838.

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40

Benne, Christian. "Nietzsche on Darwinism and Christianity." Orbis Litterarum 68, no. 2 (March 17, 2013): 168–74. http://dx.doi.org/10.1111/oli.12001.

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41

Mathibe, Reneilwe. "The conflicts: Christianity and homosexuality." Agenda 29, no. 1 (January 2, 2015): 81–84. http://dx.doi.org/10.1080/10130950.2015.1010298.

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42

Miller, T., and R. Doran. "Creepy Christianity and September 11." SubStance 37, no. 1 (January 1, 2008): 118–33. http://dx.doi.org/10.1353/sub.2008.0002.

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43

Elliott, Kamilla. "The deconstruction of fundamental Christianity." Textual Practice 20, no. 4 (January 2006): 713–38. http://dx.doi.org/10.1080/09502360601058995.

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44

Matthews, Shelly, and Jennifer A. Glancy. "Slavery in Early Christianity." Journal of Biblical Literature 122, no. 4 (2003): 779. http://dx.doi.org/10.2307/3268085.

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45

Ferguson, Everett. "Spiritual Circumcision in Early Christianity." Scottish Journal of Theology 41, no. 4 (November 1988): 485–97. http://dx.doi.org/10.1017/s0036930600031768.

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Modern ecumenical discussions and liturgical reform have given new interest to the ceremonies of Christian initiation. The Reformed churches have traditionally held the view that baptism takes the place of circumcision in the economy of salvation. The interpretations of circumcision in early Christian and patristic literature would suggest a modification, or at least a nuance, to that view.

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Ekpenyong, Ekpenyong Obo, and Ibiang Obono Okoi. "Africanization of Christianity: Henry Venn’s indigenization of Christianity." International Journal of Humanities and Innovation (IJHI) 4, no. 2 (June 30, 2021): 82–85. http://dx.doi.org/10.33750/ijhi.v4i2.134.

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The history of Christianity has always been a two-way process of transformation in any given culture. Christianity and paganism are reciprocal; Christianity is necessary for revelation to be fulfilled, but the actual quality of this fulfillment depends upon the quality of the religious man transformed by revelation. Christianity, as a result of this, needs a natural religion, the same way it needs all human realities as the sole mission is to save what has first been created. The link between Gospel and culture is that Gospel whenever its introduced and established in a new culture, is “transposed” in a particular way a sweet melody into a new key. Moreover, the Gospel, when transposed from its biblical world to other cultural worlds, undergoes change itself as well as causing these other worlds to change. Crowther created an astonishing impact and contribution after his consecration in 1864; as he strived to indigenize or Africanize Christianity to make it possible for the Christian faith to be accepted by Africans without having to give up or disown their cultural values. This work seeks to find what part Henry Venn, the dynamic and accomplished secretary of the Church Missionary Society, played to see how Christian faith can go well together or combine with African beliefs and practices to produce Christianity which may become a religion for Africans. This work has shown that Henry Venn's ideas on native Church organization include: the native Church needs the ablest native pastors for its fuller development and that it should be under a native bishop and that a native Church is organized as a national institution. This work adopted a qualitative method that used historical and content analysis. This work concluded that for the Africanization of Christianity to be actualized, African Church must have its liturgy or incorporate what was good of the native religions to develop an authentically African Christianity. And that reducing the various African vernaculars into writing and developing native literature was a first step in the reforming movement toward Africanization of Christianity; just as Venn urged Crowther to undertake the translation of the Bible into Yoruba and to preach in Yoruba even while still at Freetown.

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Suprianto, Bibi, Andi Alfian, and David Kristanto. "Fish in Faith: Exploring Symbol as Survival Strategies in Christianity." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (December 25, 2022): 293–304. http://dx.doi.org/10.15575/rjsalb.v6i3.15610.

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This study explores the history of one of the important symbols in the Christian tradition, namely the history of the fish symbol. This study argues that the fish symbol is one of the survival strategies for Christians to survive and contest with other groups in the socio-religious context at that time. Thus, this study formulates research questions such as how is the history of fish in the Christian tradition? How does the fish symbol become a medium of survival and resistance? Does the fish symbol have any relevance in the history of Christianity in Indonesia? This research uses literature study, which means relying on written literature discussing fish symbolism in Christianity's history. The results of this study indicate that the symbolization of fish in Christian history can not only be seen from the theological aspect but also from the socio-historical aspect as a survival strategy. Furthermore, the research material is structured with the following framework: the first part discusses the history and meaning of the fish symbol as a savior and unifier in ancient Christianity; the second part discusses the symbolic significance of fish as the spread of Christianity in Indonesia; the third part, symbolism as a strategy to survive both in the form of acculturation and religious-cultural identification in the context of religion and culture. In short, the symbolism of fish in the Christian tradition is very complex, containing theological content and historical-social-cultural. By understanding how symbolization works in religious traditions, we, therefore, can understand how religion in all its aspects developed from the past to the present, and also to the future.

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Stutz, Jonathan. "The “Feigned Conversion of Constantine” in Early Islamic Literature." Journal of Arabic and Islamic Studies 20 (March 2, 2020): 1–14. http://dx.doi.org/10.5617/jais.7823.

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This article focuses on the literary motif of Constantine’s artful conversion to Christianity in the context of Early Islamic literature. While it is reasonable to expect that this particular way of presenting Constantine’s approach to religion would have proven useful in the context of polemical literature against Christianity, this article aims to show that his conversion also appeared in literary settings different from a strictly theological one. Alongside the polemical work of ʿAbd al-Ǧabbār, the article presents the terms in which the figure of Constantine and his conversion were appropriated within the works of al-Masʿūdī and Miskawayh. In these two particular authors the story of Constantine’s conversion is relevant to problems peculiar not to the apologetic but rather to historiographical and ethical discourses. Constantine therefore stands as a representative case in point for the diversified reception and adaptation of Late Antiquity’s legacy within the emerging Islamicate world.

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Yang, Yi. "Accommodation and Compromise in the Contact Zone: Christianity and Chinese Culture in Modern Hong Kong Literature." Religions 15, no. 5 (May 20, 2024): 629. http://dx.doi.org/10.3390/rel15050629.

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Situated in the unique historical context of Hong Kong—a contact zone between East and West—this study explores how Christianity’s introduction through British colonialism and missionary efforts has intertwined with and influenced Chinese cultural traditions. By examining selected works of Xu Dishan and Chen Zanyi, this study reveals the dynamic negotiations of identity and values between these two cultural and religious traditions. These literary works not only depict the complexities of cultural hybridity but also provide insights into the evolving nature of cultural identity in Hong Kong, illustrating how global religions and local traditions can merge and transform each other. This study contributes to understanding the intricate dance of religious exchange, conflict, and compromise in Hong Kong’s cross-culture setting, suggesting that such literary explorations can bridge Christianity with the socio-economic, cultural, and historical fabric of Chinese society.

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Reed, Adam. "Literature and Reading." Annual Review of Anthropology 47, no. 1 (October 21, 2018): 33–45. http://dx.doi.org/10.1146/annurev-anthro-102317-050223.

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This article examines anthropological approaches to fiction reading. It asks why the field of literary anthropology remains largely disinvested of ethnographic work on literary cultures and how that field might approach the study of literature and reading ethnographically. The issue of the creative agency of fiction readers is explored in the context of what it means to ask anthropological questions of literature, which includes the challenge of speaking back to dominant approaches grounded in forms of critical analysis. Finally, the article looks to recent work in the anthropology of Christianity on Bible reading and engagements with biblical characters to open up new questions about the relationship between fiction reading and temporal regimes.

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