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Pijl, Yvon van der. "Pentecostal-Charismatic Christianity: African-Surinamese Perceptions and Experiences." Exchange 39, no. 2 (2010): 179–95. http://dx.doi.org/10.1163/016627410x12608581119830.
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AbstractPentecostal-Charismatic Christianity (P/C) is one of the fastest-growing religions worldwide. Some scholars connect P/C’s success with broad processes of globalization. Others try to unravel more personal dynamics of conversion. This article seeks to understand both global forces and local cultural reasons to believe. It focuses first on the remarkable paradox that explains the movement’s popularity among African-Surinamese (Caribbean) believers: what appears as P/C’s rejection of their traditional religious system turns out to be a reinterpretation of beliefs and practices. From this line of argument I argue that P/C actually enables people, by ways of demonization, to express their spirituality and translate magico-religious conceptions into an acceptable framework. In conclusion, I put this Pentecostal paradox into larger perspective, stressing similarities with other religious movements and exposing an eclectic attitude towards religion that does not only meet personal belief experiences, but also challenges the hegemonic position of established Christian churches in Suriname.
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Josephine, Bweyale, and Tugume Lubowa Hassan. "Teaching Religion OR about Religion: The Paradox of Religious Education in Secondary Schools in Uganda." East African Journal of Traditions, Culture and Religion 3, no. 2 (August 3, 2021): 30–42. http://dx.doi.org/10.37284/eajtcr.3.2.374.
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The article reviews the teaching of Religious Education in schools in Uganda. Uganda is a religiously pluralistic country with Christianity and Islam the most popular. Ugandans are theists, their worldview is religious and they are passionate about their faiths. Therefore, Religious Education is a fundamental subject since the early years of education as it marked the beginning of formal education in Uganda. However, whilst Uganda has a diversity of religions such as Christianity with its different sects, Islam and its sects, Hinduism, Buddhism, and Sikhism, the education system considers only Islam and Christianity. Therefore, the article discusses whether the teaching of Religious Education where only Christianity and Islam are considered is justified to be referred to as Religious Education. The article concludes that there is a mismatch between the NCDC (2008) stated goals, objectives and content of Religious Education. The objectives and goals portray a false image that RE is intended to expose learners and to achieve educational purposes. Yet, the content, approaches and teaching methods are quite contradictory. The implementation of RE in Uganda is purely confessional; it does not aim at educational goals but at deepening learners' faith distinctively. Instead of teaching about religion, learners are taught religion. The article is based on documentary analysis of the Religious Education curriculum, syllabi and teachers' and learners' handbook documents. In addition, the article analysed literature about the teaching of Religious Education including the aims and goals of Religious Education, the pedagogical approaches, methods and techniques in Religious Education in modern pluralistic communities. In identifying the appropriate literature, suitable databases were identified and used Boolean operators and proper search terms, phrases and conjunctions were used. To further ensure the credibility of the reviewed publications for analysis, only peer-reviewed journal articles with ISBN numbers and Digital Object Identifiers (DOI) were used
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Wong, Wai-Yin Christina. "Women Worldwide: Interplay between Church and Society and the Gender Paradox." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 35–43. http://dx.doi.org/10.1177/23969393211053436.
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This article analyzes the findings of women and gender issues presented in the recently published World Christian Encyclopedia, 3rd edition (2019). In addition to a brief illustration and discussion, I address two complex issues regarding women inspired by WCE-3, namely, the interplay between church and society and the gender paradox in World Christianity.
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Vinzent, Markus. "Race, Ethnicity and Family in Late Antique Judaism and Early Christianity." Religions 14, no. 5 (May 4, 2023): 603. http://dx.doi.org/10.3390/rel14050603.
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Race, Ethnicity, Judaism and Christianity are problematic labels, and so is family. Recent postcolonial approaches have attempted to deconstruct them, not without facing the inherent paradox of the danger of re-essentialising them. This paper approaches these concepts retrospectively to show the complexities and to warn of their anachronistic use.
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Chineyemba, Lydia Isioma. "Unequal yoke: The paradox of religious slavery." International Journal of Modern Anthropology 2, no. 14 (December 1, 2020): 338–61. http://dx.doi.org/10.4314/ijma.v2i14.6.
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Slavery is a historical reality of most societies in Africa. Lately, there has been an outcry on the resurgence of slavery with modern trends that include religious slavery which has become the fad of many clergies, who utilize their privileged positions, capitalizing on the gullibility and desperation of members to exploit them in the bourgeoisie/proletariat form of relationship. Ironically, Christianity is a redemptive tool for the emancipation of mankind, yet, it has been used to entrap adherents in the bondage it purports to liberate from. Studies have paid greater attention to other forms of modern slavery, like child trafficking, forced labour, and forced marriage, but the paradox of religious slavery in Nigeria is a dialectical contradiction that requires anthropological inquiry. This paper examined the role of the clergy in perpetuating slavery to uncover the motive(s) underlying the act and its implications for society. Marxist's perspectives on religion and fetishism of commodity, elaborated by Taussig (1980) provide theoretical explanations. The study revealed that pastors use intimidating prophecies and scaring messages to enslave adherents to obtain material/financial benefits from them. It poises that such engagement negates societal expectations of pastors as advocates of morality and custodians of trust and urge them to desist from it.
Keywords: Religion, Slavery, Dialectics, Paradox, Clergy.
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Henking, Susan E. "Sociological Christianity and Christian Sociology: The Paradox of Early American Sociology." Religion and American Culture: A Journal of Interpretation 3, no. 1 (1993): 49–67. http://dx.doi.org/10.1525/rac.1993.3.1.03a00030.
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In 1975, Robin Gill wrote that “as yet there is a rather thin body of literature on possible correlations between sociology and theology.” Since then, a host of other writers have joined Gill in commenting on the absence of such correlations and in seeking to connect the two phenomena. Indeed, the current era in American culture might, as several commentators have noted, be understood as one of detente between social science and religion. Such a depiction, of course, rests on the assumption that sociology and theology are hostile enterprises that may be brought together. This has, however, not always been the case: the past fifteen years are not the first occasion when theology and sociology have intersected and a Christian sociology been proposed.
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Stroumsa, Guy G. "The New Self and Reading Practices in Late Antique Christianity." Church History and Religious Culture 95, no. 1 (2015): 1–18. http://dx.doi.org/10.1163/18712428-09501002.
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The article deals with the complex relationship between the religious revolution of late antiquity and cultural changes in the Roman world. It focuses on new attitudes to books, and analyses them in parallel with new conceptions of the self emerging in early Christianity. In particular, it seeks to understand the paradox of the early monks having been at once fierce opponents and carriers of Greco-Roman paideia.
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Schumm, Walter R., A. Diane Ferguson, Malika S. Hashmat, and Telisa L. New. "Differences in Paradox between Islam and Christianity: a statistical comparison." Islam and Christian–Muslim Relations 16, no. 2 (April 2005): 167–85. http://dx.doi.org/10.1080/09596410500059672.
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Huang, Yuqin. "Western-Educated Chinese Christian Returnees, Nationalism, and Modernity: Comparison Between the Pre-1949 Era and the Post-1978 Era." SAGE Open 11, no. 1 (January 2021): 215824402199481. http://dx.doi.org/10.1177/2158244021994816.
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For more than 100 years, China has seen waves of students and scholars heading overseas and studying in the West as well as the concomitant returning waves. This study draws on information obtained from secondhand documents and firsthand field studies to analyze and compare two returning waves involving the complex dynamics of globalization/indigenization of Christianity in China. The first returning wave began in the early 1900s and lasted until 1950, in which many went overseas because of their connections with Western missionaries. The second returning wave is currently occurring following the study-abroad fever after 1978, in which many were exposed to the proselytizing endeavor of overseas Chinese Christian communities and eventually converted to Christianity before returning to China. The article compares the following themes in relation to these two groups of Christian returnees: their negotiation with their religious identities upon the return, perceptions on the meaning of Christianity to themselves and to China, their transnational religious networks, and potential implications to the glocalization of Christianity in China. Consequently, it involves the following topics that are important throughout the modern Chinese history: modernity/religion paradox, East–West interaction in relation to Christianity, contributions of Western-educated professionals to China, glocalization of Christianity in China, and complex internationalist/nationalist interaction.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (January 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Morgan, Robert. "Historical and Canonical Aspects of a New Testament Theology." Biblical Interpretation 11, no. 3 (2003): 629–39. http://dx.doi.org/10.1163/156851503790507954.
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AbstractIn nineteenth-century discussions of the scope and methods of New Testament theology more attention was paid to the new historical methods than to the reasons for this discipline. Its independence from dogmatics was new, but it was the role of Scripture in the life of the Church which made it important in educating clergy. Theological interpretation of any passage of Scripture might serve as a source of Christian faith and theology, but for Scripture to be a norm, a survey of the whole New Testament is needed. New Testament theologies using historical exegesis and attending to all the canonical writings can offer (or imply) proposals about the identity of Christianity, and in the conversation between such proposals a measure of consensus can be expected where there is agreement to respect textual intention. Most Christian reading of Scripture to nourish and communicate faith is done through translations and without asking about authorial intention, but theologians making proposals about the identity of Christianity which accord with the witness of Scripture are subject to more constraints for the sake of consensus. They need to survey the whole New Testament using critical historical exegesis and background knowledge of the ancient world to inform a perspective derived from their contemporary understandings of Christianity. Such theologically interested surveys are properly called New Testament theologies.
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Davies, Alan. "Tradition and Modernity in Protestant Christianity." Journal of Asian and African Studies 34, no. 1 (1999): 19–32. http://dx.doi.org/10.1163/156852199x00149.
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Protestantism, a relatively late form of Christianity, accepts the principle of sola scriptura as its essence. For the early reformers this was a creative principle, but for subsequent generations it often became a sterile orthodoxy, producing theological and moral rigidity. Hence a tension developed between biblical literalism and the claims of modernity, including the rise of higher criticism. What is the true meaning of biblical authority in light of a rapidly changing world? What are its implications for the Christian lifestyle? Calvinism in particular concerned itself with the latter question, infusing a strain of asceticism into the social order through its distinctive religious ethic. The later puritan extension of Calvinism left an indelible mark on western society. Sometimes the puritan influence degenerated into a narrow legalism; sometimes it produced a deep and genuine godliness. Sola scriptura can have both effects - this is the paradox of Protestantism. At its most profound, Protestantism represents a creative iconoclasm. This is its genius and enduring strength.
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Yang, Lucinda. "Aspects of Pentecostal Christianity in Zimbabwe, by Lovemore Togarasei (ed.)." Pneuma 41, no. 2 (August 30, 2019): 363–66. http://dx.doi.org/10.1163/15700747-04102030.
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Schönbaumsfeld, Genia. "Kierkegaard contra Hegel on the ‘Absolute Paradox’." Hegel Bulletin 30, no. 1-2 (2009): 54–66. http://dx.doi.org/10.1017/s0263523200000914.
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In the Lectures on the Philosophy of Religion, Hegel propounds three interrelated theses:(1) The radical continuity of religion and philosophy:The subject of religion as of philosophy is the eternal truth in its objectivity, is God and nothing but God and the explication of God. Philosophy is not worldly wisdom, but knowledge of the non-worldly, not knowledge of the outer substance, of empirical being and life, but knowledge of what is eternal, of what God is and what emanates from his nature. For this nature must reveal and develop itself. Philosophy therefore explicates itself only by explicating religion, and by thus explicating itself, explicates religion … Hence religion and philosophy collapse into each other; philosophy is indeed itself religious service [Gottesdienst]. (Hegel 1986c: 28)(2) The view that philosophy renders in conceptual form the essence of what Christianity consists in and thus transcends the merely subjective vantage-point of faith:In philosophy religion obtains its justification from the thinking consciousness … Faith already contains the true content, but it still misses the form of thought. All previously considered forms — feeling, representation — can have the content of truth, but they themselves are not the true form which makes the true content necessary. Thought is the absolute judge before whom the content needs to prove and justify itself, (ibid.: 341)(3) Philosophy alone shows Christianity to be rational and necessary:This vantage-point [of philosophy] is therefore the justification of religion, especially of the Christian, the true religion; it apprehends [erkennen] the content in its necessary form [nach seiner Notwendigkeit], according to reason; at the same time it also knows the forms in the development of this content. (ibid.: 339)
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E. Ekpo, Charles, and Ekwutosi E. Offiong. "NIGERIA: THE PARADOX OF A SECULAR STATE." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 149–72. http://dx.doi.org/10.54561/prj1401149e.
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By its virtue of not declaring any religion as State religion, the constitution of the federal republic of Nigeria has been adjudged by many to be temporal, and Nigeria, a secular state. However, the level at which religion influences governance and vice versa has begged for the question, is Nigeria really a secular state? In this paper, we attempt an interrogation into the origins and radicalization of religiosity in Nigeria’s profanity. Adopting the Huntington’s Clash of Civilizations model as a framework, the work argues that the two preponderant religions – Islam and Christianity – have been in a serious struggle to influence the outlook, maintain status quo or exert control over the various levels of governments in Nigeria. The implication, the work has discovered, is that efforts by the government to appease these religious forces by maintaining equilibrium has culminated in institutional and structural reforms that have transformed the country’s political orientation, by action, to a theocratic diarchy amidst the aura of secularism. There is, therefore, a need for nomenclature revision.
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Oakley, Francis. "The Paradox of Holy Matter in the Later Middle Ages." Harvard Theological Review 106, no. 2 (April 2013): 217–26. http://dx.doi.org/10.1017/s0017816013000023.
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Via the focus on food that she had found to be the distinguishing preoccupation in the female piety of the Middle Ages and had addressed so probingly and with such independence of scholarly spirit in her Holy Feast and Holy Fast, Caroline Walker Bynum has moved on over the past two decades, and logically enough, to bring her formidable scholarly intelligence and drive to bear, first, on issues pertaining to the body and then, beyond that, to the intriguing cat's cradle of questions pertaining to late-medieval assumptions about matter and its nature in general. The first impulse came to fruition in her Resurrection of the Body in Western Christianity, 200–1336, a book in which celibacy, asceticism, fasting, and renunciation notwithstanding, she pushed back hard against the modern temptation to project onto medieval religiosity some sort of body-hating soul-body dualism. In this she was moved, as she herself has forthrightly acknowledged, by a “determination to let individual voices be individual and to let the past be different,” as well as by the adamant refusal, evinced also in the work under review, to simplify “the intricate and contradictory assumptions and practices” she was exploring. “Paradox remains paradox,” she has bluntly insisted, and “complexity remains complex” (13).
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Kim, Kirsteen. "Christianity’s Role in the Modernization and Revitalization of Korean Society in the Twentieth-Century." International Journal of Public Theology 4, no. 2 (2010): 212–36. http://dx.doi.org/10.1163/156973210x491903.
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AbstractThe development of South Korea and its growth to become the world’s eleventh largest economy has been accompanied by the introduction of Christianity and its increase to become the major religious group, to which nearly thirty per cent of the population are affiliated. This article probes the connection between these two spectacular examples of development; economic and religious. By highlighting moments or episodes of Christian contribution to aspects of development in Korean history and linking these to relevant aspects of Korean Christian theology, there is shown to be a constructive, although not always intentional, link between Korean Christianity and national development. The nature of the Christian contribution is seen not primarily in terms of the work ethic it engenders (as argued by Max Weber in the case of European capitalism) but mainly in the realm of aspirations (visions, hope) of a new society and motivation (inspiration, empowerment) to put them into effect. In other words, it was the public theology of Christianity that played a highly significant role in the modernization and revitalization of Korean society in the twentieth century.
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Handaric, Mihai. "Aspects related to the influence of Christianity on the Society." Randwick International of Social Science Journal 2, no. 2 (April 30, 2021): 58–66. http://dx.doi.org/10.47175/rissj.v2i2.215.
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In this paper the author analyzes the influence of Christianity on society. There will be demonstrated that through its structure, man was created to live in the community. He discovers himself by relating to the world surrounding him, as it is argued by Martin Heidegger, and Martin Buber. Here we also include the relationship with the transcendent. The philosophical and sociological arguments help us understand the influence Christianity had on European society. The religion of the European nations had a strong influence on the civilization of the continent and the world. Researchers have come to the conclusion that man was created with an innate religious feeling. Rudolf Otto sought to demonstrate that man's religious experience can only be explained by the aprioric existence of the sacred. So did Mircea Eliade, who introduced a new term "hierophany" to define the act of experiencing the sacred. There were also researchers who reinterpreted the relationship with the sacred. Emile Durkheim argued that ultimately, religion in its present form will be replaced by a so-called "civic religion," which will replace religious services in churches. Accepting the perspective of Scripture, the author tries to show the idea of the presence of Divinity in the believer's life (John 14:15-26). Jurgen Moltman asserts that if society were to enter the process of Christ's discipleship, she would discover the divine alternatives that bring the long-awaited results. Max Weber argued that Christian religion, and especially the sects of Protestantism, had a decisive role in influencing the culture and civilization of modern Europe, and the world at large. From his point of view, the decision of man in capitalist society to make a great effort in his work, has a religious motivation, namely, the doctrine of predestination. Considering that the moral and theological dimension of Christianity lies at the root of human significance, Christians struggle to defend the revealed message. A good example is given by Francis Schaeffer, who in his book Trilogy pleads to preserve the traditional moral values of the Bible. Schaeffer attempts to link the idea of revelation, as it is presented in the Christian Bible, with the discovering of man's significance.
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Hurlbut, D. Dmitri. "Review: Aspects of Pentecostal Christianity in Zimbabwe, edited by Lovemore Togarasei." Nova Religio 23, no. 4 (April 15, 2020): 141–42. http://dx.doi.org/10.1525/nr.2020.23.4.141.
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Băncilă, Ionuț Daniel. "Esotericism in Romanian Religious History." Aries 23, no. 1 (January 30, 2023): 39–54. http://dx.doi.org/10.1163/15700593-02301003.
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Abstract As an expression of the complex global religious entanglements, esoteric knowledge did appeal also to Eastern Europe, in Romania being particularly imprinted by the local religious discourses and practices characteristic to Orthodox Christianity. This paper attempts to briefly sketch the indigenization of esoteric “currents” such as alchemy, spiritualism, Theosophy, Anthroposophy, Traditionalism etc. in Romania. Apart from these historical formations, various aspects of the contemporary occulture in Romania are also considered, especially the Orthodox occulture.
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Panjaitan, Michael Yoel, I. Nyoman Suarsana, and I. Ketut Kaler. "Tradisi Rabo-Rabo: Sebuah Cerminan Ekspresi Identitas Komunitas Mardijkers di Kampung Tugu, Kelurahan Semper Barat, Jakarta Utara." Sunari Penjor : Journal of Anthropology 8, no. 1 (March 1, 2024): 28. http://dx.doi.org/10.24843/sp.2024.v8.i01.p04.
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Tugu community settlement are located in Semper Barat District, Jakarta Utara. Tugu community preserve the cultural expressions, specifically cultural activity that connects to Portuguese authentic tradition such as Rabo-Rabo. The uniqueness of the tradition are its existence lies beyond the plurality and modernity of Jakarta. Rabo-Rabo tradition are held occasionally when Christmas and new year celebration, the nuance of this tradition are corresponded with the Christianity and firmly grasp by Mardijkers strong kinship (social aspects), kerontjong music (art aspect), Christianity practices (religious aspects), and Mardijkers expressions (identity aspects). This research use Expressions of Religious Experience theory from Joachim Wach, and Functional Theory from Robert Merton. The Rabo-Rabo tradition is carried out for almost two weeks, starting from the Christmas prayer together until the key event of the year - bathing. The Rabo-Rabo tradition has the function of maintaining traditional culture, religious manifestations, and functions as social education for children.
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Yang, Xiaoli. "Contemplative Aspects of Pentecostal Spirituality." Journal of Pentecostal Theology 28, no. 1 (March 20, 2019): 123–42. http://dx.doi.org/10.1163/17455251-02702008.
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How is the dynamic power of the Holy Spirit working through contemplative aspects of Pentecostal spirituality in Asia where Christianity thrives in a hostile environment today? Are there any insights that Pentecostal churches of the Global North can learn and experience deeper transformation through the Holy Spirit in a post-Christian world? This article shares a recent experience of a retreat with a group of Asian Pentecostal pastors. It describes how they, both individually and as a group, encountered God through contemplative practice within the praxis of their spiritual tradition. Drawing from their experiences grounded in Scripture, the article explores the key theological issues of silence, body, and response. Pentecostal churches are therefore encouraged to be eager to learn from the lived experiences of pastors in Asia and receptive to contemplative aspects of Pentecostal spirituality.
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Sandsmark, Signe. "A Lutheran Perspective on Education." Journal of Education and Christian Belief 6, no. 2 (September 2002): 97–105. http://dx.doi.org/10.1177/205699710200600203.
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THIS PAPER GIVES an account of some aspects of Christian education that are emphasized in Lutheran thinking on education. One of these aspects is a focus on education for everybody, not only Christians, another is the place of paradox and polar structure both in the theology and in the educational thinking. Maybe the most important paradox in this context is what Luther called the model of the two governments. The paper also mentions human finitude as a strongly emphasized aspect, and finally there are some thoughts about how a Lutheran perspective influences the curriculum.
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Appiah, Simon Kofi. "Thinking Africa in Postmission Theology: Implications for Global Theological Discourse." Exchange 51, no. 4 (December 22, 2022): 343–60. http://dx.doi.org/10.1163/1572543x-bja10007.
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Abstract It is necessary to consider the place of Africa in postmission theology, described here as ‘postmissionality,’ because of the high Christian percentage of the African population. This demography means that Africa is now, more than ever before, of great significance to global Christianity. In the same vein, it reveals that Christianity is an important variable in the development of Africa. The relevance of this dialogical relationship between Africa and Christianity extends beyond Africa into global Christianity, which is today experienced as the innovative realization of the Christian religion in de-imperializing contests. This paper discusses three – political/liberationist, multicultural/pluralism, and Pentecostal – of the many aspects of ‘postmissionality’ and shows how they can influence and advance the development of global theological discourse.
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Ocker, Christopher. "Ritual Murder and the Subjectivity of Christ: A Choice in Medieval Christianity." Harvard Theological Review 91, no. 2 (April 1998): 153–92. http://dx.doi.org/10.1017/s0017816000032041.
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This is a study of the emotional context of certain medieval anti-Jewish legends. It examines how the stories redefined the composition of society, the relation of this to popular devotion, and the paradox between a religious intention and its effect. After a brief survey of the phenomenon, I suggest that recent views of the psychological sources of the legends do not adequately account for the religious experience that they promote, nor do these explanations sufficiently account for the way the legends encouraged and reinforced social habits—“ruts in the pathways of the mind” that encouraged the maintenance of conformity among members of society. Part one will examine how the libels could help people imagine more specifically the general hostility against Jews widely propagated after the First Crusade and how this superimposed a social uniformity on the town. Part two describes the emotional context of that violence in devotion to the passion of Christ. Part three considers the moral dilemma posed by the function of these legends in popular devotion. My goal is to account for the religious content of anti-Jewish legend and an ethical problem within medieval piety, for which reason it will be necessary to draw on the diverse literature that shaped medieval Christian culture, both learned and popular, from the twelfth century, when the legends first appeared in Europe, to the eve of the Reformation.
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Engelke, Matthew, and Frans J. Verstraelen. "Zimbabwean Realities and Christian Responses: Contemporary Aspects of Christianity in Zimbabwe." Journal of Religion in Africa 30, no. 4 (November 2000): 512. http://dx.doi.org/10.2307/1581596.
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Hughes, Rebecca C. "Expanding the Bounds of Christianity and Feminism." Journal of Religion in Africa 52, no. 1-2 (June 3, 2022): 22–51. http://dx.doi.org/10.1163/15700666-12340223.
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Abstract As headmistress of the London Missionary Society’s Girls’ Boarding School from 1915–1940 in Mbereshi, Zambia, Mabel Shaw (1889–1973) created an innovative educational programme that embraced local culture and empowered women. Shaw drew from theological, anthropological, and feminist perspectives to guide her understanding of Bemba culture. Shaw built upon fulfilment theology with its premise that all religions had an element of God’s truth in them. In doing so, Shaw differentiated Western culture from Christian culture, creating space to accommodate practices such as ancestor veneration and polygamy. While scholars have been reluctant to label Shaw as a feminist, this author argues she must be recognized as one. Shaw actively collaborated with Bemba women and raised them as Christian saints. Moreover, Shaw was unique in that she urged her British audiences to listen to African voices and to consider the value of adopting aspects of African worship.
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Avis, Paul. "Stephen Sykes and the Essence of Christianity." Ecclesiology 15, no. 1 (February 6, 2019): 34–45. http://dx.doi.org/10.1163/17455316-01501006.
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Stephen Sykes chastised English (especially Anglican) theology for its neglect of systematic and doctrinal theology and worked for its revival. He viewed the liberal tendency in English theology in the 1960s and 1970s as attributable, at least in part, to lack of doctrinal rigour and to ecclesiastical woolliness. Sykes contributed to methodological reflection on systematic theology, but his occasional forays into systematics were not his major efforts. However, one systematic theological topic to which Sykes made a significant contribution was the question of the essence of Christianity, which he pursued in critical dialogue with a galaxy of modern theologians. His account of the essence in relation to the ‘external’ and ‘internal’ aspects of Christianity is not satisfactory and his conclusion that the essence is an ‘essentially contested concept’ is disappointing. Nevertheless, his discussion sheds light on the problem and remains a stimulus and resource for further work on this topic.
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Cherenkov, Mychailo. "Human rights, "orthodoxy" and "heresy": philosophical and religious framework of interpretations." Religious Freedom 1, no. 19 (August 30, 2016): 60–66. http://dx.doi.org/10.32420/rs.2016.19.1.925.
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Post-secularism activates the role of religions in problematic and redefining seemingly inviolable foundations, axial ideas, key modernist concepts, including "human rights." It is worth noting that religious leaders and theologians evaluate "human rights" not only externally - as a political theory, ideology or even a separate religion, but each time they raise the question of the internal connection between Christianity and "human rights", which can acquire forms as "Orthodoxy", and "heresy". Attention to this connection, its forms and interpretations is exacerbated to the extent that the more expressive are the claims of postsecular versions of religiosity to the actual understanding of human rights and how weaker general, universal, transcendental foundations become. It is interesting to trace how the "heretical" and "orthodox" understanding of human rights changes as an example of Christianity, as the ratio of these understandings changes, and in the end, as the boundaries of "heretical" and "orthodox" in the Christianity themselves change - in its political-legal and philosophical-religious aspects .
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Kobyliński, Andrzej. "Ethical Aspects of the Prosperity Gospel in the Light of the Arguments Presented by Antonio Spadaro and Marcelo Figueroa." Religions 12, no. 11 (November 13, 2021): 996. http://dx.doi.org/10.3390/rel12110996.
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The main aim of the article is to analyze the Prosperity Gospel as an important element of the contemporary pentecostalization of Christianity. The essence of this global process is the emergence of thousands of new Pentecostal denominations and the transformation of other traditional churches into a single, syncretic variety of charismatic Christianity on a global scale. Pentecostal religiosity is characterized, among other things, by prayer in tongues, miracles, exorcisms, healing services, etc. Another key element of this new syncretic religiosity is the Prosperity Gospel which represents the belief that faith may lead to wealth, health and prosperity, and the lack of it ends in poverty, disease, and misfortune. Critics of this new religiosity point out that God must not be seen merely as a realizer of human dreams of happiness, health and wealth. The first part of the article discusses the specific nature of the global process of the pentecostalization of Christianity. It then goes on to present an interpretation of the most important elements of the Prosperity Gospel. In the next part of the article, various charges against the Prosperity Gospel are analyzed, including arguments presented in the widely commented articles that Antonio Spadaro and Marcelo Figueroa published on this topic in 2017–2018.
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Lewis, David. "Problematising Hierarchy and Dualism for Ecological Concern: Johnsen’s Decolonial Methodology in Defence of Non-Hierarchical Worldmaking." Studies in World Christianity 30, no. 1 (March 2024): 62–79. http://dx.doi.org/10.3366/swc.2024.0458.
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The climate crisis presents an urgent problem for World Christianity. Since Lynn White, Jr., argued that ‘Christianity is the most anthropocentric religion the world has seen’ (White 1967), theologians have debated to what extent Christianity is responsible for ecological crisis. In this article, I will focus on two related problems for Christian thought that Majority World theologians have highlighted – hierarchy and dualism – in order to postulate what a non-hierarchical Christian worldview might entail, drawing on the work of Sámi Norwegian Lutheran theologian Tore Johnsen, primarily his recently published book Sámi Nature-Centered Christianity in the European Arctic (2022). This article utilises a multidisciplinary, World Christianity approach to theology that draws upon Johnsen’s work to examine the two themes of hierarchy and dualism, critically questioning these concepts and examining theological implications for the climate crisis. Johnsen’s research amongst the Sámi demonstrates their expression of ‘nature-centred’ Christianity that exhibits a non-hierarchical cosmology. He contrasts this with Western Christian expressions, in particular that of the Church of Norway. Johnsen’s decolonial approach questions aspects of the Western worldview critically and helpfully with reference to the climate crisis. This article therefore problematises two related concepts of hierarchy and dualism, notions which have become embedded within Christian tradition. In questioning these underlying concepts, it draws upon Johnsen’s work to consider whether and to what extent a non-hierarchical expression of Christianity might serve as a viable alternative.
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Dadaeva, A. I. "RELIGIOUS ASPECTS OF DEATH IN “HARRY POTTER”: MOTIFS OF RESURRECTION AND SACRIFICE." Bulletin of Udmurt University. Series History and Philology 32, no. 5 (October 14, 2022): 1110–14. http://dx.doi.org/10.35634/2412-9534-2022-32-5-1110-1114.
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The article explores recurring motifs of dying, resurrection and sacrifice in the Harry Potter series that one way or another are related to the theme of death in its religious interpretation. The author of this article analyzes the exact ways in which J.K. Rowling builds semantic fields of the theme of death, «marrying» tradition with modernity and referring to intertextuality, especially in her use of elements from Christianity and its tradition.
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Percy, Martyn. "A Practical-Prophetic-Pastoral Exemplar: An Extended Homily on the Ministry and Writings of Percy Dearmer." Journal of Anglican Studies 19, no. 1 (May 2021): 37–47. http://dx.doi.org/10.1017/s1740355321000036.
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AbstractAn extended homily or meditation that focuses on some aspects of the life and work of Percy Dearmer. Dearmer, in his pastoral attentiveness, irenic prophetic action, and practical Christianity, sought to continue a distinctive English Anglican tradition of faithfully fulfilling his vocation through a richly incarnational ministry.
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Mugambi, Kyama. "The Gospel beyond the West: The Sanneh–Walls Legacy and Emerging Conversation Partners in World Christianity Studies." Studies in World Christianity 29, no. 2 (July 2023): 121–41. http://dx.doi.org/10.3366/swc.2023.0430.
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The core disciplines within World Christianity studies derived from the legacy of Lamin Sanneh and Andrew Walls. Their extensive research and dedicated teaching from their historical and missiological roots provided a body of work upon which past and present World Christianity scholars continue to build. In their work, Walls and Sanneh modelled an openness to other perspectives which would provide insights into Christianity in the non-Western world. Though they operated from within their disciplines, the paradigm of translation that Walls and Sanneh championed consistently harboured the prospect of other disciplinary conversation partners. These aspects of the Walls and Sanneh legacy invite us to consider broader research frameworks to help make sense of Christian expansion in the non-Western world today. Though theology, missiology and history are vital disciplines, these in themselves are insufficient to investigate the wider spectrum of issues required to grasp current developments. This essay examines the research issues that World Christianity raises. Through the case study of African Pentecostalism, the essay demonstrates how multidisciplinary approaches might be used to address the questions. In this way, World Christianity studies can reliably draw from, and contribute to, other fields during its investigation of Christian faith as a global religion. This multidisciplinary approach to World Christianity studies also enables researchers to dignify the experience of those, previously marginal, expressions they study. In this way, researchers will carry forward the legacy received from the pioneers.
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Casey, Cornelius. "Guided by Hope and Not by Conscience: An Examination of the Arguments of Ivan Illich." Religions 14, no. 1 (December 26, 2022): 32. http://dx.doi.org/10.3390/rel14010032.
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Ivan Illich was an incisive critic of aspects of contemporary Western cultures, such as the over-reach of obligatory institutionalized schooling, the excessive medicalization of society, and the dangers of global industrial development. From the outset there was a deeper edge to his work which concerned the formative, but ambivalent, influence of Christianity. His case is that a perversion of Christianity has come to be woven deep into the fabric of modernity and that ‘living by one’s conscience’ is one of the constitutive threads therein. Illich advocates living by hope and not by conscience. The article presents some lines along which Illich’s concern with the centrality of hope could be further developed.
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Kings, Graharm. "Foundations for Mission and the Study of World Christianity." Mission Studies 14, no. 1 (1997): 248–65. http://dx.doi.org/10.1163/157338397x00167.
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AbstractIn this Forum Paper, Henry Martyn Lecturer Graham Kings reflects on three aspects of the legacy of nineteenth century Indian missionary Henry Martyn. The first aspect is that of Martyn as linguist and translator, the second is that of Martyn as a model and inspirer of missionaries, and the third aspect is the legacy of scholarship that Martyn's memory has inspired. Kings focuses particularly on the promise of the newly-relocated Henry Martyn Library at Westminster College, Cambridge.
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SHAW, JANE. "Women, Gender and Ecclesiastical History." Journal of Ecclesiastical History 55, no. 1 (January 2004): 102–17. http://dx.doi.org/10.1017/s0022046903007280.
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Outrageous women, outrageous god. Women in the first two generations of Christianity. By Ross Saunders. Pp. x+182. Alexandria, NSW: E. J. Dwyer, 1996. $10 (paper). 0 85574 278 XMontanism. Gender, authority and the new prophecy. By Christine Trevett. Pp. xiv+299. Cambridge: Cambridge University Press, 1996. £37.50. 0 521 41182 3God's Englishwomen. Seventeenth-century radical sectarian writing and feminist criticism. By Hilary Hinds. Pp. vii+264. Manchester–New York: Manchester University Press, 1996. £35 (cloth), £14.99 (paper). 0 7190 4886 9; 0 7190 4887 7Women and religion in medieval and Renaissance Italy. Edited by Daniel Bornstein and Roberto Rusconi, translated by Margery J. Schneider. (Women in Culture and Society.) Pp. x+334 incl. 11 figs. Chicago–London: The University of Chicago Press, 1996. (first publ. as Mistiche e devote nell'Italia tardomedievale, Liguori Editore, 1992). £39.95 ($50) (cloth), £13.50 ($16.95) (paper). 0 226 06637 1; 0 226 06639 8The virgin and the bride. Idealized womanhood in late antiquity. By Kate Cooper. Pp. xii+180. Cambridge, Mass.–London: Harvard University Press, 1996. £24.95. 0 674 93949 2St Augustine on marriage and sexuality. Edited by Elizabeth A. Clark. (Selections from the Fathers of the Church, 1.) Pp. xi+112. Washington, DC: The Catholic University of America Press, 1996. £23.95 (cloth), £11.50 (paper). 0 8132 0866 1; 0 8132 0867 XGender, sex and subordination in England, 1500–1800. By Anthony Fletcher. Pp. xxii+442+40 plates. New Haven–London: Yale University Press, 1995. £25. 0 300 06531 0Empress and handmaid. On nature and gender in the cult of the Virgin Mary. By Sarah Jane Boss. Pp. x+253+9 plates. London–New York: Cassell, 2000. £45 (cloth), £19.99 (paper). 0 304 33926 1; 0 304 70781 3‘You have stept out of your place’. A history of women and religion in America. By Susan Hill Lindley. Pp. xi+500. Louisville, KY: Westminster/John Knox Press, 1996. $35. 0 664 22081 9The position of women within Christianity might well be described as paradoxical. The range of practices in the early Church with regard to women, leadership and ministry indicates that this was the case from the beginning, and the legacy of conflicting biblical texts about the role of women – Galatians. iii. 28 versus 1 Corinthians xi. 3 and Ephesians v. 22–3 for example – has, perhaps, made that paradoxical position inevitable ever since. It might be argued, then, that the history of Christianity illustrates the working out of that paradox, as women have sought to rediscover or remain true to what they have seen as a strand of radically egalitarian origins for Christianity which has been subsumed by the dominant patriarchal structure and ideology of the Church. The tension of this paradox has been played out when women have struggled to act upon that thread of egalitarianism and yet remain within Churches that have been (and, it could be argued, remain) ‘patriarchally’ structured.
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Yuanyuan, Zuo, and Yan Yao. "Influence of Lisu People’s Religious Beliefs on their Traditional Medicine." Journal of Research in Philosophy and History 6, no. 3 (September 22, 2023): p53. http://dx.doi.org/10.22158/jrph.v6n3p53.
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The Lisu, inhabitants of Nujiang River Canyon in China’s northwestern Yunnan Province, believe in three set of religious beliefs: their own primitive religion, Christianity and Catholicism, introduced by Western missionaries in the 18th century (Yang et al. (Eds.), 1993). Religious convictions permeate all aspects of life conducted by Lisu and do have a profound impact upon various aspects of their traditional culture. The present article explores how religious tenets have helped shape and have affected traditional Lisu medicine, investigating the relationship between religion, culture, and traditional medicine, tracking the path from Lisu ancient history down to modern times.
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Rahman, Syahrul, and Hamdani Hamdani. "Menstrual Taboo; Menguji Wasathiyatul Islam Pada Menstruasi." Jurnal Ulunnuha 9, no. 2 (December 30, 2020): 168–81. http://dx.doi.org/10.15548/ju.v9i2.1679.
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Al-Quran gives a firm statement about Muslims as ummatan wasathan which interpreted as the best people or middle people. Al-Quran scholar state that the term of wasathan in al-Baqarah verse 143 applies to all aspect of life, including the aspects of faith, law, worship and others. Based on this verse, moderate Islamic concept is presented, it's just this term is often used to assess religious understanding within the body of Islam itself, while the row of verses talks about the mystical conflicts of the companions of the Prophet after hearing the comments of the Jews and Christians regarding the movement Qibla direction of Muslims. There was a shift in the use of term wasathiyah in Indonesia from a comparison between people (religion) to a comparison of religious understanding in Islam its self. The approach method used in this article is an interpretive approach This article aims to examine the modernity of Islam in the legal aspects of menstruation compared to Judaism and Christianity. These three religious teachings see women who are menstruating should be kept away, it's just there are significant differences in its application. Some make a menstruation women kept away physically like Jews and Christianity. Some others avoid it in the sense they are not justified to perform ritual worship like Islam. This research proves that the teachings of Islam are lighter / more moderate in viewing women who are menstruating compared to Judaism and Christianity and at the same time this confirms the interpretation of scholars towards the word wasathiyah applies to all aspects of life including menstruation.
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Desnitsky, Andrey S. "Emerging Christianity: what do we know and how?" Orientalistica 4, no. 5 (December 27, 2021): 1301–21. http://dx.doi.org/10.31696/2618-7043-2021-4-5-1301-1321.
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This article, the second in a series, briefly describes the main problems connected with the reconstruction of emerging Christianity. First of all, it is the scarcity of historical sources. They speak almost exclusively about religious beliefs and leave aside all other aspects of life. Then, it is the clearly expressed interest of both ancient authors and modern researchers to present a “rightful” and ideal picture. As a result, emerges an idealized image of such a Christian community that a modern scholar would like to belong to. A possible methodological solution to this problem can be found in the model of religious studies suggested by the modern German scholar Gerd Theissen. Concerning the practical method, one can suggest an analysis of the polemics as reflected in the early Christian texts, mainly epistles.
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Murshida Khatun, Md Amirul Islam, A.K.M. Abdul Latif, and Md. Habibur Rahman. "Interfaith Marriage in Judaism and Christianity: Jewish-Christian Matrimonial Unions." DIROSAT: Journal of Education, Social Sciences & Humanities 2, no. 2 (April 15, 2024): 85–105. http://dx.doi.org/10.58355/dirosat.v2i2.71.
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Interfaith marriage between individuals of Jewish and Christian faiths presents unique challenges and opportunities for religious coexistence and shared values. This study examines Jewish-Christian matrimonial unions, exploring the complexities and dynamics of such relationships. By analyzing the historical, theological, and social aspects of Judaism and Christianity, this study sheds light on the varying perspectives, traditions, and concerns surrounding interfaith marriages within these faith communities. Additionally, it investigates the impact of interfaith unions on religious identity, family dynamics, and the upbringing of children. By delving into the experiences and narratives of individuals in Jewish-Christian marriages, this study provides insights into the negotiation of religious differences, the preservation of cultural heritage, and the potential for mutual understanding and respect in interfaith relationships.
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Bakhar, Spiridon A. "THE “MYSTERY OF REDEMPTION” IN GNOSTIC CHRISTIANITY." Научное мнение, no. 12 (December 25, 2023): 28–33. http://dx.doi.org/10.25807/22224378_2023_12_28.
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The article is intended to fill the gap existing today in the study of Gnosticism. Using the available sources and other relevant literature, the author of the article makes an attempt for the first time to reconstruct the religious and philosophical views of Gnostic authors on the idea of redemption. The significance of this idea in the teachings of Gnostics is shown, its specificity is determined. The ideas of redemption are analysed and systematised in the context of ontological, epistemological and anthropological aspects of Gnosticism. Their prerequisites are revealed. A comparison is made between the ideas of redemption in Gnostic and canonical Christianity
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Hung, Nguyen Quang, and Nguyen Dinh Lam. "Religion and Individual in a Traditional Multi-Religious Vietnam." International Journal of Religion 5, no. 7 (May 14, 2024): 896–912. http://dx.doi.org/10.61707/612tja74.
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From ancient times to the present day, religion has played a multifaceted role in human existence, encompassing various aspects of individual life such as rites of passage, daily routines, and the formation of lifestyle. Traditional Vietnamese spiritual practices draw upon a syncretism of Confucianism, Buddhism, and indigenous beliefs, resulting in a cultural landscape where many Vietnamese individuals do not readily identify themselves as adherents to any single religious tradition. This juxtaposition gives rise to a notable paradox within Vietnamese religious life. While there may appear to be a lack of overt religious devotion in daily practices, religion manifests itself prominently in nearly all significant events in Vietnamese life. This article aims to explore the presence of these traditional religions in Vietnam to elucidate the underlying reasons for this paradox within traditional Vietnamese individual life.
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Kim, Taeyoung. "The Religious and Political Defiance and the Reinterpretation of the Morality Play Implied in Doctor Faustus." British and American Language and Literature Association of Korea 146 (September 30, 2022): 41–60. http://dx.doi.org/10.21297/ballak.2022.146.41.
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From a religious perspective, Christopher Marlowe’s Doctor Faustus has primarily been analyzed in two contrasting ways. Some critics have claimed that this play advocates orthodox Christianity and others have argued that Marlowe defies Christianity and the Elizabethan England in the 16th century. There are several reasons why the interpretation of this play has been divided into conflicting views: the confusion in the aftermath of the Reformation, the unexplained notoriety for Marlowe being an atheist, and much of his life and death that has remained a mystery. Both sides have taken a confrontational stance. Accordingly, these conflicting aspects have imposed limitations on analyzing his life and works from an objective perspective. In this paper, the author reinterprets the meaning of the morality play in Marlowe’s own position and conclude that Marlowe capitalized on the morality play as an effective way to ardently criticize the harsh and strict Christianity of England while avoiding the accusation that he is an atheist.
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Nurjanah, Tia Amalia, Ilim Abdul Halim, and Rika Dilawati. "Vegetarianism as religious observance: Comparative Study of Maitreya Buddhists and Adventist Christians." Subhasita: Journal of Buddhist and Religious Studies 1, no. 1 (January 31, 2023): 17–38. http://dx.doi.org/10.53417/jsb.91.
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Religion is a human guide in living life. Religion regulates all aspects of life so that humans will always be good people to God and to fellow human beings. They are included in the selection of food consumed daily both in Buddhist Maitreya and Adventist Christianity. Each religion has regulations on how to choose food and become a vegetarian for each adherent. This study aims to discover the vegetarian tradition in Maitreya Buddhism and Adventist Christianity, along with the agreements and differences between the two religions. The research model used is qualitative research. While the method used is a comparative method. The comparative method is a method used to compare two data sources to find agreement and differences. The formulation of the thoughts in this study is the theory put forward by Joachim Wach regarding three religious expressions (theoretical, practical, and sociological). Based on research and discussion, it is known that the vegetarian tradition in Buddhist Maitreya and Adventist Christianity has agreements and differences. The similarity lies in how Maitreya Buddhism and Adventist Christianity both have theoretical doctrines about what they will get in the afterlife if they become vegetarians so that their adherence to religion can be seen from their lifestyle as vegetarians. While the difference lies in the selection of food, they consume daily. Maitreya Buddhists tend to avoid all forms of meat, while Adventist Christians still eat fish and tolerate meat when they are sick.
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Zhang, Shiying. "The Self and the Other: A Further Reflection on Buddhist–Christian Dialogue." Religions 15, no. 3 (March 21, 2024): 376. http://dx.doi.org/10.3390/rel15030376.
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The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other’s otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties’ understandings of themselves and others.
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Francis, Leslie J. "Personality and Attitude towards Religion among Adult Churchgoers in England." Psychological Reports 69, no. 3 (December 1991): 791–94. http://dx.doi.org/10.2466/pr0.1991.69.3.791.
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A sample of 165 regular churchgoers completed the short form of the Revised Eysenck Personality Questionnaire, together with the Francis scale of attitude towards Christianity. While the data demonstrate that the central thesis of Eysenck's theory relating personality with religious attitudes holds good among a religious sample, they also suggest that other aspects of personality theory and measurement relating personality with religious attitudes may function differently in a religiously committed sample than in more general samples.
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Nauta, Rein. "The Prodigal Son: Some Psychological Aspects of Augustine’s Conversion to Christianity." Journal of Religion and Health 47, no. 1 (August 1, 2007): 75–87. http://dx.doi.org/10.1007/s10943-007-9134-1.
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McKanan, Dan. "Unless a Seed Falls: Cultivating Liberal Institutions." Harvard Theological Review 103, no. 3 (July 2010): 291–308. http://dx.doi.org/10.1017/s0017816010000647.
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I have inherited a paradox. As the inaugural holder of the Ralph Waldo Emerson Unitarian Universalist Association chair, I am accountable in some sense to a man who once told the graduates of this school to “cast behind [them] all conformity” to what they had learned at school, relying on themselves rather than on the institutions of “historical Christianity.” But I am also accountable to one of those institutions—indeed, to the very denominational tradition that Emerson was leaving behind when he urged our students to “acquaint men at first hand with deity.”1 This level of institutional accountability in a Harvard chair has few precedents. Among my colleagues, only Francis Schussler Fiorenza has the name of a denomination in his title, and while the Charles Chauncy Stillman chair of Roman Catholic studies may contain its own paradoxes, I am guessing that the pope was not as intimately involved in its creation as Unitarian Universalist president Bill Sinkford was in the funding of the Emerson chair.
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Dijkstra, Jitse H. F. "Appropriation: A New Approach to Religious Transformation in Late Antiquity." Numen 68, no. 1 (December 1, 2020): 1–38. http://dx.doi.org/10.1163/15685276-12341610.
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Abstract In this article, I propose the concept of “appropriation,” widely used in cross-cultural contexts, as a new approach to the process of religious transformation in Late Antiquity. This approach has the advantage that it encompasses the entire spectrum of individual responses to the impact of Christianity that characterizes the period. It is thus a particularly dynamic concept, as it accurately takes into account the interactive nature of the process and views it “from the bottom-up,” highlighting human agency. The variety of responses is illustrated by three case studies from Egypt — literature, monumental architecture (temples and churches), and magic — which can be regarded as exemplary for studying similar aspects of the religious transformation process in other areas of the (Eastern) Roman Empire. In each of these cases, the topic has until quite recently been viewed in terms of a “pagan” vs. Christianity framework, which has now been replaced by a more complex picture that exposes to the fullest extent the different forms of appropriation.