Relevant bibliographies by topics / Of American Christians

Academic literature on the topic 'Of American Christians'

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Published: 25 July 2024
Last updated: 26 July 2024

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Journal articles on the topic "Of American Christians"

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Jacobs, Carly M., and Elizabeth Theiss-Morse. "Belonging In a “Christian Nation”: The Explicit and Implicit Associations between Religion and National Group Membership." Politics and Religion 6, no. 2 (February 6, 2013): 373–401. http://dx.doi.org/10.1017/s1755048312000697.

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AbstractIf many consider the United States to be a Christian nation, how does this affect individuals who are American citizens but not Christian? We test two major hypotheses: (1) Americans consider Christians to be more fully American than non-Christians. We examine whether Americans explicitly and implicitly connect being Christian with being a true American; and (2) Christian Americans are more likely to be patriotic and set exclusive boundaries on the national group than non-Christian Americans. Among non-Christians, however, those who want to be fully accepted as American will be more patriotic and set more exclusive boundaries to emulate prototypical Americans than non-Christians who place less emphasis on national group membership. We test these hypotheses using data from a survey and from an Implicit Association Test. We find that Americans in general associate being Christian with being a true American. For Christians, this is true both explicitly and implicitly. For non-Christians, only the implicit measure uncovers an association. We also found that non-Christians exhibit significantly more pro-national group behaviors when they desire being prototypical than when they do not.
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Park, Jerry Z., and Joyce C. Chang. "Centering Asian Americans in Social Scientific Research on Religious Communities." Theology Today 79, no. 4 (December 26, 2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.

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Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.
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Chao, David C. "Evangelical or Mainline? Doctrinal Similarity and Difference in Asian American Christianity: Sketching a Social-Practical Theory of Christian Doctrine." Theology Today 80, no. 1 (March 28, 2023): 54–73. http://dx.doi.org/10.1177/00405736221150397.

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This article takes Asian American Christianity to be an analytically productive religion for advancing a theory of Christian doctrine. This is in large part due to the trans-Pacific character of Asian Americans Christians who, by virtue of their racialization, make explicit the different social circumstances—from Anglo-European Christians—as well as shared ends in which Christian doctrinal commitments operate. Asian American Christians problematize the conventional wisdom assumed in the academic and public discourses concerning Christianity in the US. One of the primary set of categories in the discourses about Christianity in the US is the theological difference between evangelical and mainline Protestants. Moreover, these theological and doctrinal categories are taken to describe and define these two social groups of Christians. By centering empirical studies of Asian American Christian faith and practice, this article claims that doctrinal similarity and doctrinal difference, such as that between evangelical and mainline Protestants, do not simply explain social group similarity or difference as assumed by conventional wisdom. Instead, these Asian American case studies point to the need for a new theory of Christian doctrine that can explain the normative significance of doctrinal similarity and difference in terms of the uses of doctrine.
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George, Geomon. "Living in the Promised Land: The Impact of the Black Lives Matter Movement on Indian American Christians Living in the NYC Metropolitan Areas." Theology Today 79, no. 4 (December 26, 2022): 435–43. http://dx.doi.org/10.1177/00405736221134015.

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Often called a “model community,” Indian Americans have taken root in American society. Indian American Christians have seen the United States of America as their “promised land.” However, living in this promise land, Indian American Christians had to overcome challenges of racism, hate crimes, and different forms of discrimination. Through case studies, interviews, and participatory observations, this article will examine the impact of the Black Lives Matter Movement among Indian Christians living in the New York City Metro area. In doing so, this article seeks to identify reasons for the perceived silence among Indian American Christians and the work that is being done in everyday life for the healing of a nation.
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Herbel, Dellas Oliver. "The Americanization of Orthodox Christians’ Promotion of Religious Freedom." Canadian-American Slavic Studies 53, no. 3 (August 27, 2019): 342–63. http://dx.doi.org/10.1163/22102396-05303008.

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Abstract Throughout their history in America, Orthodox Christians have promoted their religious freedom primarily through legal changes (e.g., executive orders, court decisions, or legislation). More recently, some Orthodox Christian leaders have begun to respond to the issue of religious freedom by engaging in American political discourse as established by larger conservative religious groups. Orthodox Christians now find themselves utilizing both approaches, exhibiting an Americanization of their faith by accepting the behavior patterns of native-born Americans as valid and authentic. This article explores the three distinct shifts that occurred in this process: self preservation to self-promotion, self-promotion to promoting the religious freedoms of Orthodox overseas, and the adoption of the religious rhetoric and tactics of some American religious conservatives.
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Worthen, Molly. "The Chalcedon Problem: Rousas John Rushdoony and the Origins of Christian Reconstructionism." Church History 77, no. 2 (May 12, 2008): 399–437. http://dx.doi.org/10.1017/s0009640708000590.

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According to the town criers of liberal American journalism, readers must wake up and do something. Hide your children—there is a movement afoot among conservative Christians to take over our country and give America a theocratic makeover. A slew of magazine articles and books—with apocalyptic titles such as American Theocracy and The Baptizing of America: The Religious Right's Plans for the Rest of Us1— announced conservative Christians' backward views on social and political issues, insidious webs of government influence, and intentions to return America to its supposedly Christian roots. Most of these authors devoted at least a few pages to an obscure religious movement and a man with a curious name: Christian reconstructionism and R. J. Rushdoony.
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Park, Jerry Z., Joyce C. Chang, and James C. Davidson. "Equal Opportunity Beliefs beyond Black and White American Christianity." Religions 11, no. 7 (July 10, 2020): 348. http://dx.doi.org/10.3390/rel11070348.

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Scholars in critical race and the sociology of religion have independently drawn attention to the ways in which cultural ideologies drive beliefs about inequalities between groups. Critical race work on “abstract liberalism” highlights non-racially inflected language that tacitly reinforces White socioeconomic outcomes resulting from an allegedly fair social system. Sociologists of religion have noted that White Evangelical Christian theology promotes an individualist mindset that places blame for racial inequalities on the perceived failings of Blacks. Using data from the National Asian American Survey 2016, we return to this question and ask whether beliefs about the importance of equal opportunity reveal similarities or differences between religious Asian American and Latino Christians and Black and White Christians. The results confirm that White Christians are generally the least supportive of American society providing equal opportunity for all. At the other end, Black Christians were the most supportive. However, with the inclusion of Asian American Christian groups, we note that second generation Asian American and Latino Evangelicals hew closer to the White Christian mean, while most other Asian and Latino Christian groups adhere more closely to the Black Christian mean. This study provides further support for the recent claims of religion’s complex relationship with other stratifying identities. It suggests that cultural assimilation among second generation non-Black Evangelical Christians heads more toward the colorblind racist attitudes of many White Christians, whereas potential for new coalitions of Latino and Black Christians could emerge, given their shared perceptions of the persistent inequality in their communities.
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Baker, Josiah. "Native American Contributions to a Christian Theology of Space." Studies in World Christianity 22, no. 3 (November 2016): 234–46. http://dx.doi.org/10.3366/swc.2016.0158.

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Native Christian theologians frequently contribute to a theology of space through their writings on other theological subjects. Native American traditionalism is structured spatially; mythology, rituals and ethics are entirely focused on the tribe's surroundings and the individual's responsibility in living within his or her own place. Thus, Native Christians continue this thought by expressing and exploring the Christian faith through spatial constructs. In discussing the Kingdom of God, they speak of the implications of where the Kingdom resides rather than focusing on when it will be consummated. Additionally, they write on the Christian's responsibility in preserving harmony throughout creation and debate about how this spatial harmony is achieved. In liberation theology, they claim societies can only be liberated by re-establishing their relationship to their surrounding environment; in this way, creation is the basis for liberation. They also discuss the locational implications of eschatology, analysing what it means for every place within the cosmos to be renewed and how Christians should then live within these same places presently. Finally, a brief survey of other issues within theologies of space is presented, and consideration is given to the potential contributions Native Christian theologians could make to these issues as well.
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Womack, Deanna Ferree. "Syrian Christians and Arab-Islamic Identity: Expressions of Belonging in the Ottoman Empire and America." Studies in World Christianity 25, no. 1 (April 2019): 29–49. http://dx.doi.org/10.3366/swc.2019.0240.

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This essay examines the ways that Arab Christian immigrants in the late-nineteenth-century United States understood religious, cultural and national belonging. Focusing on migrants from Ottoman Syria (present day Lebanon and Syria) who referred to themselves as Syrians, it uses publications from the Arab renaissance in Beirut and early Arab American newspapers in New York to consider how these Christians grappled with their identities as subjects of the Ottoman Sultan, as Christians from various denominations, as citizens in an Islamic society and as newcomers to America. Defying Protestant missionaries’ simplistic depictions of Middle Eastern Christianity, such Syrian Christian authors expressed a sense of belonging in an interreligious environment and sought to inform American readers about the riches of Arab-Islamic heritage.
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Borja, Melissa May, and Kayla Zhang. "“Please Love Our Asian American Neighbors”: Christian Responses to Anti-Asian Racism during the COVID-19 Pandemic." Theology Today 79, no. 4 (December 26, 2022): 370–89. http://dx.doi.org/10.1177/00405736221132863.

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How have American religious groups engaged in the issue of contemporary anti-Asian racism? This article examines statements issued by Christian denominations in the United States to understand how American Christians have responded to the recent rise in racist and violent attacks on Asian Americans during the COVID-19 pandemic. We found that while all of the statements condemned anti-Asian racism, Christian responses varied in significant ways: in how they understood the problem of racism, in what they prescribed as solutions, and in the degree to which they engaged in the particular experiences of Asian Americans.
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Dissertations / Theses on the topic "Of American Christians"

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Mansoori, Ahmad. "American missionaries in Iran, 1834-1934." Virtual Press, 1986. http://liblink.bsu.edu/uhtbin/catkey/467363.

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American missionaries contributed significantly to the introduction into Iran of some elements of western culture, especially in the areas of education and medicine. The first of these missionaries went to Persia in 1832 to explore the possibility of establishing a base for the activities of the American Board of Commissioners for Foreign Missions. The work of many others who succeeded him continued until 1934 when government imposed regulations drastically restricted the nature of their educational work in Iran.Between 1834 and 1870 Presbyterian missionaries labored to establish the foundations for a Christian church in Iran. They had to overcome numerous difficulties including grudging tolerance for their efforts by the Persian government. Their evangelical work was done mainly among Nestorian Christians in the northern part of Persia.The missionaries had some success and between 1870 Presbyterian missionaries labored to establish the foundations for a Christian church in Iran. They had to overcome numerous difficulties including grudging tolerance for their efforts by the Persian government. Their evangelical work was done mainly among Nestorian Christians in the northern part of Persia.The missionaries had some success and between 1870 and 1934 the area of their activity was expanded. Mission stations were opened in Tehran, Tabriz, Hamadan, Kermanshah, Kazvin, Resht, and Meshed.One of the most significant results of the missionary labors was the establishment of an impressive educational system from primary to college level in a nation that had no secular education. Eventually some of the graduates of the missionary schools became prominent in the Persian parliament. Others were among the leading Iranian lawyers, physicians, and engineers. The missionary schools afforded the first opportunity for the education of women in Persia by creating a school system that included Sage College for women in Tehran.The medical missionaries introduced modern medical practices to Iran. The first of these dedicated physicians arrived in Urumia in 1835. Gradually the number of medical missionaries increased and several hospitals were built. Dr. Joseph P. Cochran was the first missionary doctor to build a modern hospital in Persia and he established that nation's first modern medical school in Urumia. The first female physician in Persia, Miss Mary Bradford, was an American missionary.Although the missionaries were successful in educational and medical work they failed in their main objective, which was to evangelize not only Persia, but all of Asia. However, their schools, colleges and hospitals had contributed to the diffusion of western ideals and the
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Jeon, Jason Seongho. "Developing an effective campus ministry for Korean American Christians." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Mann, Jane. "Perceptions of psychological distress of Chinese-American Christians by leaders in one urban Chinese-American congregation." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Sohn, Ezra. "Attitudes of Asian American Christians Towards the Ethnic Churches They Left." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10277559.

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ATTITUDES OF ASIAN AMERICAN CHRISTIANS WHO LEFT THEIR ETHNIC CHURCHES FOR NON-ETHNIC CHURCHES EZRA JINYONG SOHN Doctor of Ministry May 2017 Advisers: Frank Chan, Milton Eng The author presents the difficulty of retaining younger English-speaking congregants as a ministry problem for Chinese and Korean American churches in New York City. The urgency, in the clarion call of Ken Fong (1990) and Helen Lee (1996), of cultivating healthier churches for second generation Asian Americans remains today. After several decades, the results of all our investment into second-generation Asian American ministries are unclear and questions abound: Does the lack of visible progress among Asian American ministries for over three decades indicate that homogenous church plants are missiologically ineffective? If an effective ministry model was developed for second generation Asian Americans, would there be healthy multiplication (on a national level)? Do the localized nature of fruitful Asian American ministries today point primarily to the individual competence of particular ministers and personalities? Is it too dreamy to envision a ?generational? church or national renewal for second generation Asian Americans? Do the contextual demands for a particular region supersede the general ministry demands of the second generation Asian Americans group? There is no clear indication that Asian American ministries have broken the code to the ?Silent Exodus? phenomenon or if an ethno-generational code even exists. There remains a need for data, exploratory ministries, and results to address the ?Silent Exodus.? The author?s study focuses on a narrow perspective within the ?Silent Exodus? phenomenon of those who actually found a destination and brackets out perspectives such as apostasy, those who stayed in the ethnic church despite grievances, and those who still have faith in Jesus but gave up on institutionalized religion. He recruited 165 Chinese and Korean Americans in six marque non-ethnic churches in New York City who attended an ethnic church for at least three years at some point in their life. He created an Asian American Christian Survey, a 36 Likert Scale and 4 Fill-in questionnaire, which seeks to measure the attitudes of Asian American Christians who left their ethnic churches for non-ethnic churches. The author discovered that the top reasons Asian Americans prefer the non-ethnic church are the same for each of the six marque churches: standard of excellence, their multicultural value, and their non-legalistic culture. The six marque churches surveyed are Trinity Grace Church, Redeemer Presbyterian Church, New Life Fellowship, Times Square Church, Hope NYC, and Hillsong NYC. Another 68 respondents in the New York Metropolitan area, not attending these six marque churches, prefer their current churches to an Asian American church for the same top three reasons out of eleven evaluated: standard of excellence, their multicultural value, and their non-legalistic culture. Recommendations for ministry include thoughtfully deconstructing why current Asian American ministries are faltering and theologically constructing healthier Asian American ministries in light of insights learned from ministries creating destinations for the ?Silent Exodus? population, systemic changes regarding core values and practices, and developing leaders who embody these values. Research results overwhelmingly indicate incompetence and immaturity among Asian American ministry leaders.

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Coleman, Kimberly M. "Assessing African-American Christians' motivational factors for participation in HIV/AIDS ministry /." Available to subscribers only, 2006. http://proquest.umi.com/pqdweb?did=1240690801&sid=1&Fmt=2&clientId=1509&RQT=309&VName=PQD.

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Stutz, Chad Philip. "Christians, Critics, and Romantics: Aesthetic Discourse among Anglo-American Evangelicals, 1830-1900." Thesis, Boston College, 2009. http://hdl.handle.net/2345/745.

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Thesis advisor: Judith Wilt
Though contemporary evangelical Protestants have shown an increased interest in the fine arts, scholars have often seen the aesthetic history of Anglo-American evangelicalism as one marked by hostility and indifference. In contrast to this view, this study argues that the history of evangelicalism's intellectual engagement with the fine arts has been complex and varied. Throughout much of the nineteenth century, evangelicals writing in a variety of denominational periodicals carried on a robust inquiry into aesthetics. This study traces the rise of this discourse among Anglo-American evangelicals and maps some of the main features of the evangelical theoretical landscape between 1830 and 1900—a high point of evangelical critical activity. Christians, Critics, and Romantics describes how evangelicalism's contact with Enlightenment thought initiated a break with the Puritan aesthetic tradition that contributed to the growth of a modern aesthetic consciousness among some eighteenth-century evangelicals. By the 1830s, evangelical aesthetic discourse had come under the influence of romanticism. Not only did many evangelical writers define art according to the expressivist principles adduced by major romantic critics but some went even further in asserting, after Coleridge and the German idealists, that art is an embodiment of a higher reality and the imagination an organ of transcendental perception. Evangelical critics, moreover, valued art for its contribution to the stability and progress of “Christian nations” such as England and the United States. By refining the moral feelings of individuals, fine art helped to safeguard the socio-moral cohesion of Protestant “civilization.” For a time, evangelical critics attempted to celebrate art in romantic terms while insisting on art's subordination to traditional Christianity, but such an arrangement ultimately proved unsustainable. By the end of the nineteenth century, a rift had opened up within Anglo-American evangelicalism between conservatives and liberals. This rift, caused in part by the spread of romantic thought and by various other secularizing trends, had important implications for evangelical aesthetic thought. While liberals continued to advance high claims for the spiritual and educational potential of art, conservatives largely abandoned the philosophical exploration of art in order to turn their attention to the threats of Darwinian evolution and biblical criticism. Nevertheless, both liberals and conservative fundamentalists retained in their respective ways many of the aesthetic assumptions of the romantic tradition
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: English
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May, Cory J. "The racialized-politics within African-American studies as evidenced by the dismissal of the work of Jupiter Hammon and the conservative tradition of African-American slave Christianity." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237582.

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My dissertation explores the minimizing, and often dismissal, of the evangelical conservative tradition of African-American Christianity within African-American studies. I argue that the primary cause of this development derives from the hermeneutics and methodologies employed by contemporary Black theologians and “Afrocentric-liberationist” scholars. Generally, these hermeneutics and methodologies were originally proposed by secular Black Nationalist and Black Power advocates during the Civil Rights Movement. This is seen in three areas: First, there is an interpretation of “Whiteness,” or European-Americans as completely corrupt and unredeemable. Second, there are calls for “Blackness,” or African-Americans to racially and socially segregate from Whiteness. Last, there are concepts of an “Ideal-Blackness,” a renewed or transformed Blackness created independently from Whiteness. These and other principles were employed by many contemporary Black scholars to various degrees. Furthermore, I argue that these principles sustain influential Black Nationalist/Black Power historiographies, and shape the dominant trends within the discipline. I maintain that there are two conflicting traditions within African American culture: the religious tradition of conservative evangelicalism that was established during colonialism, and the secularist tradition of Black Nationalism and Black Power which originated during the civil rights movement. These traditions opposed one another during the civil rights movement. Later, this conflict was grafted into the academy, where it continues through the scholarship of many Black theologians and Afrocentric-liberationist scholars. Finally, I discuss the theology of Jupiter Hammon, an 18th century Christian slave, as a representative of the conservative tradition of African American Christianity. I argue that it is essential that scholars explore Hammon's theology, and the conservative tradition of African-American Christianity during colonialism, for a variety of reasons: first, it is important to understand this tradition, as it has shaped African-American Christianity and the Black church more than any other; second, exploring the conservative tradition during colonialism provides the constructive theologies, and alternative conservative historiographies, that complement the Black Nationalist/Black Power historiographies advocated by many contemporary Black scholars.
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Huddleston, Mark. "Managing monolingual myopia helping American Christians rightly handle their many English versions of Scripture /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Wiley, Marilyn. "Spirituality Among African American Christian Women Who Have Contemplated." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3218.

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The Centers for Disease Control and Prevention reported that African American women had the lowest recorded number of suicide completions among all ethnic and gender groups in the United States. In addition, the number of suicides among African American women continued to soar without a clear reason or understanding of their lowest completion rates. Further research in the area of spirituality among African American women may be critical in understanding why African American women's rates of completed suicides are statistically lower than other ethnic groups and how to prevent future rate increases. A phenomenological framework was used to examine the thoughts and opinions of African American Christian women on whether or not religion plays a vital part during the contemplation phase of suicidal ideations and on their reasons for living. The study explored the low rates of suicide completions among African American women from a religious and spiritual perspective. Fifteen African American Christian women who had contemplated suicide were recruited via flyers posted at a local church campus. Participants were individually interviewed about their lived experiences during suicidal behaviors. After the interviews were transcribed, data were coded by assigning numbers to common themes and placing the common themes into categories. The results indicated that among the small sample of 15 participants, religion and spirituality are highly considered as being a protective factor against repeated suicidal behavior, followed by family relationships, when compared to other reasons for living. The least likely protective factor was financial status. The findings suggest that spirituality can be used as a preventative measure to lower the risk of suicide completions among African American Christian women.
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Lee, Choong Man. "Describing perceptions about church membership retention and transferrence among Korean immigrant Christians in Bergen County, NJ." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10189782.

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Researcher surveyed 200 Korean- speaking Korean American Believers in Bergen County of NJ with questionnaire 'ACMRT', Attitude toward Church Membership Retention and Transfer (10-questions questionnaire). Only 24% have remained in their original church and that 76% have transferred churches, many of whom more than once. Church satisfaction is not higher among the transfers in comparison to the retained. Apart from "moving" the most cited cause for leaving a previous church was conflict.

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Books on the topic "Of American Christians"

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Stoner, John K. Letters to American Christians. Scottdale, Pa: Herald Press, 1989.

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1940-, Hauerwas Stanley, and Westerhoff John H, eds. Schooling Christians: "holy experiments" in American education. Grand Rapids, Mich: W.B. Eerdmans, 1992.

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1965-, Emerson Michael O., and Snell Patricia 1978-, eds. Passing the plate: Why American Christians don't give away more money. Oxford: Oxford University Press, 2008.

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Finney, Charles Grandison. Lectures to professing Christians. New York: Garland Pub., 1985.

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Atshan, Sa'ed Adel. Bridging the gap between American and Palestinian Christians. Cambridge, Mass: John F. Kennedy School of Government, 2008.

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Library, Princeton University, ed. Princeton University Library Latin American microfilm collection. Woodbridge, CT: Primary Source Microfilm, 2006.

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Cannon, Justin R. Sanctified: An anthology of poetry by LGBT Christians. [Scotts Valley, CA]: CreateSpace, 2008.

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Johnson, Jeff G. Black Christians--the untold Lutheran story. St. Louis: Concordia, 1991.

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Grant, Callie Smith. Free indeed: African-American Christians and the struggle for equality. Uhrichsville, Ohio: Barbour Pub., 2003.

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Benjing, Li, ed. Meiguo Jidu jiao hui dui Dong Ya zhi ying xiang. Taibei Shi: Zheng zhong shu ju, 1991.

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Book chapters on the topic "Of American Christians"

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Aronson, Amy I. "New Christians." In Encyclopedia of Latin American Religions, 1–5. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-08956-0_288-1.

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Aronson, Amy I. "New Christians." In Encyclopedia of Latin American Religions, 1129–33. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_288.

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Glenn, Charles L. "Making Christians." In American Indian/First Nations Schooling, 19–27. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119512_4.

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Fishwick, Duncan. "PLINY AND THE CHRISTIANS." In American Journal of Ancient History, edited by Ernst Badian, 123–30. Piscataway, NJ, USA: Gorgias Press, 2017. http://dx.doi.org/10.31826/9781463237523-005.

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Hendrickson, Brett. "Mexican American evangelicals and charismatic Christians." In Mexican American Religions, 104–16. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429285516-8.

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Hughes, Richard T. "The Myth of the Christian Nation." In Myths America Lives By, 82–129. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042065.003.0004.

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While America’s founders sought to create a nation of religious freedom, not a Christian nation, Christians in the early nineteenth century effectively Christianized the American Republic through the Second Great Awakening. Over the course of American history, many whites have accepted the claim that America is a Christian nation. Blacks from an early date, however, have argued that Christian America is a hollow concept, informed by assumptions of white supremacy. In the nineteenth century, David Walker ridiculed the notion of Christian America, while Frederick Douglass and Ida B. Wells claimed that the idea of Christian America was a cover for horrendous crimes against blacks. In the twentieth and twenty-first centuries, blacks as disparate as Martin Luther King Jr., Malcolm X, James Baldwin, Ta-Nehisi Coates, and James Cone unmasked the myth of a Christian America. By the twenty-first century, the collapse of Christian dominance in the United States could be traced, at least in part, to the complicity of white American Christians in the myth of White Supremacy. Many white Christians responded by attempting to restore a lost golden age, ignoring their complicity in the myth of White Supremacy that had helped bring on America’s fourth time of trial.
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"Becoming American." In Chinese Christians in America, 95–131. Penn State University Press, 1999. http://dx.doi.org/10.5325/j.ctv14gp4d0.8.

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Yancey, George, and Ashlee Quosigk. "Politics and the American Christian." In One Faith No Longer, 38–56. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479808663.003.0003.

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This chapter uses the American National Elections Survey, which uses thermometer scores to measure affinity or animosity toward fundamentalist Christians, Muslims, and atheists, to quantitatively explore whom progressive Christians and conservative Christians envision as their in-groups and out-groups. Progressive Christians tend to envision groups that are traditionally politically progressive, such as Muslims and atheists, as more acceptable than conservative Christians believe such groups to be. Progressive Christians also reject political conservatives as out-group members. Conservative Christians tend to reject Muslims and atheists, but they do not necessarily reject political liberals. This evidence suggests that progressive Christians tend to use political values to establish their social identity while conservative Christians tend to use theological values to accomplish that task. But another question is whether simply different political values drive this distinction or whether there are other underlying core values at play. To this end, more is occurring here than merely different priorities being placed on theology and politics by progressive and conservative Christians, and there is a need to use qualitative methods to gain a more holistic understanding of progressive and conservative Christian differences.
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Imhoff, Sarah. "Hoover’s Judeo-Christians." In FBI and Religion. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520287273.003.0008.

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This chapter considers the FBI's ambivalent relationship to Jews and Judaism during the 1940s through the 1960s. It explains how could Jews be seen as unAmerican while Judaism was believed to play a foundational part in sustaining American values. On the one hand, mid-century antisemitism and Cold War ideologies combined to create suspicion of Jewish leftists, as the antagonistic relationship between the FBI and Hollywood demonstrated. On the other hand, "Judeo-Christian" rhetoric and the embrace of a "Judeo-Christian" tradition became an essential part of what differentiated America from the supposedly godless USSR for Hoover and many other Cold War era Americans. The author Sarah Imhoff, a scholar of American Judaism, explores this tension as she traces the fraught role of Jews in the FBI culture of the Hoover era.
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"4 Becoming American." In Chinese Christians in America, 95–131. Penn State University Press, 1999. http://dx.doi.org/10.1515/9780271031231-006.

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Conference papers on the topic "Of American Christians"

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Perry, Anne. "The Stories of Great Men: Historical Agency in Evangelical Christian American History Textbooks." In 2023 AERA Annual Meeting. Washington DC: AERA, 2023. http://dx.doi.org/10.3102/2017787.

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Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.

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The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.
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Flowers, Rasheed. "Pray and Play: Fellowship of Christian Athletes Impact Among Kentucky African American Collegiate Football Players." In 2023 AERA Annual Meeting. Washington DC: AERA, 2023. http://dx.doi.org/10.3102/2007647.

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Flowers, Rasheed. "Pray and Play: Fellowship of Christian Athletes Impact Among Kentucky African American Collegiate Football Players." In AERA 2023. USA: AERA, 2023. http://dx.doi.org/10.3102/ip.23.2007647.

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Perry, Anne. "Following His Will: The Reconstruction Era’s Divine Agency Told Through Evangelical Christian American History Textbooks." In 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2113086.

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Hunt, Carolyn. "Evangelical Christian Literacies and Understandings of Race and Racism in Post–World War II America." In 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2105370.

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Kurtoğlu, Ramazan. "Financial-Economic Crisis and Hollywood’s Social Transformation Operations by Horror Movies." In International Conference on Eurasian Economies. Eurasian Economists Association, 2014. http://dx.doi.org/10.36880/c05.01055.

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The fastest change and transition in the human history is neoliberal capitalism’s 30 year global free market politics project which affects every part of the world with 1978 Washington Consensus. According to John Gray who is a well known academician and an intellectual of the new right-wing, neoliberalism is an apocalyptic secular religion which is based on pagan and Christian values and its ultimate goal is post-apocalyptic heaven in the real world. The best marketing expert of this heaven is, Hollywood based American cinema industry in crisis as well as in regular times. In this study, the effects of the horror movies to the subconscious under economical crises period will be analyzed.
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Barreto, Ana Cristina Alves by Paula, and Lucas Matos Martins. "Savages vs Colonists: The semiotic resources present in the fantastic tale Princess Pocahontas that illustrate the indigenous princess immersed in the colonizer's culture." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-177.

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This work initially intends to study the ancestry of fairy tales, theorizing the oral dimension that a narrative told from generation to generation can reach. Authors such as Charles Perrault, La Fontaine, Brothers Grimm and Hans Christian Andersen make up the circle of notorious writers who gave life to the wondrous tales sown among castes for centuries. Along with the narrated story, illustrative art presents itself to the reader as a way of visually materializing a tale, a legend, contributing to the discernment of a diegesis that often embraces a very significant social, cultural and historical perspective. The classic Princess Pocahontas , examined in this work, is a fairy tale that addresses the theme of North American colonization in the 16th century. From an investigative look at the semiotic resources present in Virginia Watson's illustrated work, this article proposes to explore the way in which the illustrations of luxury examples seek to represent the indigenous princess immersed in the culture of her colonizer.
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Parafianowicz, Halina. "„Women: This is Your Job!”. Słów kilka o aktywności Amerykanek w I wojnie światowej." In Ogólnopolska Konferencja Naukowa pt. „Ruchy kobiece na ziemiach polskich w XIX i XX w. Stan badań i perspektywy (na tle porównawczym)”. Wydawnictwo Uniwersytetu w Białymstoku, 2020. http://dx.doi.org/10.15290/rknzp.2020.24.

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Artykuł dotyczy udziału Amerykanek w wysiłku wojennym Stanów Zjednoczonych podczas I wojny światowej w świetle poczytnego magazynu „The Ladies’ Home Journal”. Od kwietnia 1917 r., w związku z wypowiedzeniem wojny Niemcom, ruch amerykańskich sufrażystek stanął przed nowymi wyzwaniami i zadaniami. Na fali powszechnego patriotycznego zrywu niektóre działaczki kobiece, m.in. z National American Woman Suffrage Association (NAWSA) uznały, że w zaistniałej sytuacji należy poprzeć politykę rządu. W ramach National Council of Defense powołano oddzielną sekcję – Woman’s Committe (Komitet Kobiecy), którą kierowała Anna Howard Shaw, znana lekarka i zasłużona sufrażystka, honorowa przewodnicząca NAWSA. W kolejnych miesiącach wojny Komitet Kobiecy korzystał z „gościnności” redakcji „The Ladies’ Home Journal” propagując na jego łamach zaangażowanie Amerykanek i ich wsparcie wysiłku wojennego Stanów Zjednoczonych. W artykułach i felietonach zachęcano do różnych form obywatelskiej i patriotycznej aktywności, m.in. poprzez akcję oszczędzania żywności (hooverize), prace charytatywne, zakładanie ogródków wojennych, pomoc farmerom w sezonie letnim, etc. Liczne apele kierowano do dziewcząt i kobiet, zachęcając do pracy w Amerykańskim Czerwonym Krzyżu oraz Youth Women Christian Association (YWCA), a także w Salvation Army. Czas wojny stworzył dla Amerykanek okazję nie tylko na zademonstrowanie zaangażowanego patriotyzmu, ale i szanse na wkraczanie wielu z nich w obszary aktywności i do zawodów zdominowanych przez mężczyzn.
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Santos, Everton Schneider dos, Arnaldo Candido Junior, and Paulo Lopes de Menezes. "Estimativa do Coeficiente de Uniformidade de Microaspersores por Meio da Aplicação de Técnicas de Redes Neurais Artificiais." In Congresso Latino-Americano de Software Livre e Tecnologias Abertas. Sociedade Brasileira de Computação - SBC, 2022. http://dx.doi.org/10.5753/latinoware.2022.228013.

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O objetivo deste trabalho foi avaliar a capacidade de redes neurais artificiais em estimar o coeficiente de uniformidade da irrigação realizada por microaspersores. As seguintes características do aspersor Pingo giro completo 360° da marca Fabrimar foram observadas: pressão (kgf/cm3), bocal (mm), quebra jato, velocidade média (m/s) e direção do vento (graus), vazão inicial, vazão final, vazão total, horário e data do experimento. Uma malha de 256 pluviômetros, dispersa ao redor do microaspersor, foi utilizada para medir os valores de água gastos durante a irrigação. Utilizando técnicas de busca Bayesiana e otimização de hiperparâmetros, um modelo de rede neural artificial foi desenvolvido com a capacidade de estimar o Coeficiente de Uniformidade de Christiansen. Em uma distância entre aspersores de 12x12 metros, este modelo alcançou um R2 de 92,87%, demonstrando que a metodologia aplicada neste trabalho é capaz de simular o processo de irrigação do microaspersor utilizado nos experimentos.
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Reports on the topic "Of American Christians"

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Editors, Intersections. Searching for Religious Common Ground. Intersections, Social Science Research Council, November 2023. http://dx.doi.org/10.35650/int.4005.d.2024.

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Ambrus, Steven, and Rita Funaro. Ideas for Development in the Americas (IDEA): Volume 33: January-April, 2014: Clientelism: Poison for Public Policy. Inter-American Development Bank, August 2014. http://dx.doi.org/10.18235/0008289.

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In Latin America, clientelism pervades civil services; bureaucrats entrusted with critical areas of national life are often hired more for their political value than professional competence. This issue of IDEA was prepared by Steven Ambrus and Rita Funaro, and is based largely on research conducted at the IDB on governance issues. The articles presented in this newsletter are based on the research of Paulo Bastos, Paolo Buonanno, María Franco Chuaire, Daniel Gingerich, Enrique Kawamura, Sebastián Miller, Virginia Oliveros, Sebastián Saiegh, Carlos Scartascini, Christian Schuster, Jorge Streb, and Juan Fernando Vargas.
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Huizenga, Cornie, and Stefan Bakker. NAMAs in the Transport Sector: Case Studies from Brazil, Indonesia, Mexico and the People's Republic of China. Inter-American Development Bank, October 2010. http://dx.doi.org/10.18235/0008653.

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This report is adapted from the forthcoming Climate Instruments for the Transport Sector (CITS) report written by Cornie Huizenga, convener of the Partnership for Sustainable Low Carbon Transport (SLoCaT), and Stefan Bakker, from the Energy Research Center of the Netherlands. Under the CITS project, studies were carried out in two Asian and two Latin American cities to explore how NAMAs, a new financial mechanism being developed under the UNFCCC, may support emissions reductions from urban transport policies and programs. The authors received valuable input from: Dario Hidalgo, from EMBARQ/World Resources Institute, for the Belo Horizonte case study; Frederic Rudolph, Urda Eichhorst and Wolfgang Sterk, from Wuppertal Institute, for the Hefei case study; Holger Dalkmann and Ko Sakamoto, from Transport Research Laboratory, for the Jakarta case study; and Martina Jung and Christian Ellermann, from ECOFYS, for the Mexico case study. This report was edited by Peter Shifter. The CITS project was guided by Rafael Acevedo-Daunas, Maria Cordeiro, Vera Lucia Vicentini, Maria Netto and Francisco Arango at the Inter-American Development Bank (IDB), and by Jamie Leather and Sharad Saxena at the Asian Development Bank (ADB). The two case studies in Asian cities were financed by the ADB, and the two Latin American studies by the IDB. The combined report was financed by the ADB and the publication financed by the IDB as part of a combined effort within an MOU signed by both institutions and their participation in the SLoCaT partnership.
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