Journal articles: 'Progressive christianity'

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Webb, Val. "Panentheism and Progressive Christianity." Modern Believing 63, no. 2 (April 1, 2022): 162–68. http://dx.doi.org/10.3828/mb.2022.14.

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Progressive Christianity is an eclectic, often lay-led momentum spreading across the Christian landscape, challenging various aspects of Christian tradition in light of contemporary knowledge, culture and contexts. The momentum is not new, as similar challenges have been raised against ‘orthodox’ Christianity since its beginnings. Progressive concerns include intellectual integrity, interfaith dialogue, ecotheology, creative worship, spiritual vitality and the inclusion of disenfranchised people. Panentheism’s view of God and the cosmos in relationship, affecting and affected by each other, rather than supernatural theism’s ‘wholly other’ God independent of the world, provides new language and conceptualisation which help to address the challenges that progressives raise.

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Lipowicz, Markus. "Transhumanism and Christianity." Religion and Theology 27, no. 1-2 (July 21, 2020): 47–73. http://dx.doi.org/10.1163/15743012-bja10001.

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Abstract Although supporters of transhumanism present their agenda as a secular movement that specifically challenges the basic ontological and ethical premises of Christian metaphysics, there are also techno-progressive thinkers who claim that Christians should endorse a moderate version of biotechnological human enhancement. The main objective of this essay is to scrutinise this claim by outlining the relationship between transhumanism and Christian anthropology from the perspective of Joseph Ratzinger’s thought. The order of this analysis is constituted by three steps: first, I will critically analyse Benedikt Paul Göcke’s main arguments in favor of a Christian transhumanism; secondly, I will discuss the normative foundation of the techno-progressive agenda with regard to Ratzinger’s/Benedict XVI’s critique of the modern concept of freedom and its anthropological implication – the technological “new man”; finally, I will refer the notion of the posthuman to Ratzinger’s theo-evolutionary image of Jesus Christ as the “man of the future.”

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Edles, Laura Desfor. "Contemporary Progressive Christianity and Its Symbolic Ramifications." Cultural Sociology 7, no. 1 (August 30, 2012): 3–22. http://dx.doi.org/10.1177/1749975512453659.

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Gaspersz, Steve G. C. "The New Heretics: Skepticism, Secularism, and Progressive Christianity." Indonesian Journal of Theology 12, no. 1 (July 1, 2024): 156–59. http://dx.doi.org/10.46567/ijt.v12i1.495.

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Eldridge, Joseph T. "My Brother’s Keeper: George McGovern and Progressive Christianity." Methodist History 56, no. 2 (January 1, 2018): 113–14. http://dx.doi.org/10.5325/methodisthist.56.2.0113.

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Miller, Donald E. "Progressive Pentecostalism: an emergent trend in global Christianity." Journal of Beliefs & Values 30, no. 3 (December 2009): 275–87. http://dx.doi.org/10.1080/13617670903371571.

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Hedstrom, Matthew S. "My Brother's Keeper: George McGovern and Progressive Christianity." Journal of American History 105, no. 1 (June 1, 2018): 216–17. http://dx.doi.org/10.1093/jahist/jay116.

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Kessler, Rachel. "Book Review: Glorify: Reclaiming the Heart of Progressive Christianity." Anglican Theological Review 100, no. 3 (June 2018): 643–45. http://dx.doi.org/10.1177/000332861810000337.

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Svenungsson, Jayne. "Christianity and Crisis." Eco-ethica 8 (2019): 13–30. http://dx.doi.org/10.5840/ecoethica202042917.

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This article examines how European narratives of crisis have been related to religion in different periods by different factions and with varying purposes. It first takes a look at some tendencies in the pre- and interwar era, during which religion was used both as part of a conservative, nationalistic narrative of crisis and as part of a progressive anti-nationalistic narrative of crisis. Secondly, it revisits some of the post-war debates, in which religion—or the biblical legacy—was commonly depicted as the root of the ideological perversions that had caused Europe’s recent crises. Yet at the same time, religion was also laid claim to as a constructive force in the building of post-war Europe, not least by the founding fathers of the European Union. Thirdly, the paper seeks to map the contemporary European landscape with regard to religion in various political and cultural discourses. Like in previous eras, religion is today laid claim to for various and often conflicting purposes. Against this backdrop, the paper ends by briefly pondering the critical role of theology in contemporary Europe.

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Peker, Efe. "Finding Religion: Immigration and the Populist (Re)Discovery of Christian Heritage in Western and Northern Europe." Religions 13, no. 2 (February 11, 2022): 158. http://dx.doi.org/10.3390/rel13020158.

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Why and in what ways do far-right discourses engage with religion in geographies where religious belief, practice, and public influence are particularly low? This article examines religion’s salience in the rhetoric of leading right-wing populist parties in eight European countries: the Netherlands, Belgium, France, Switzerland, Austria, Sweden, Denmark, and Norway. Based on a qualitative content analysis of various documents such as party programmes, websites, election manifestos, reports, and speeches of their leadership, the article offers insight into the functions that Christianist discourses serve for anti-immigration stances. The findings are threefold: first, they confirm previous research suggesting that while these parties embrace Christianity as a national/civilizational heritage and identity, they are also careful to avoid references to actual belief or practice. Second, the data suggests, their secularized take on Christianity rests not simply on the omission of theological content, but also on the active framing Christianity itself as an inherently secular and progressive religion conducive to democracy. Third, and finally, they starkly contrast this notion of Christianity with Islam, believed to be incompatible due to its alleged backward and violent qualities. Emphasizing religio-cultural hierarchies—rather than ethno-racial ones—plays an indispensable role in presenting a more palatable form of boundary-making against immigrants, and helps these parties mainstream by giving their nativist cause a liberal and enlightened aura. Preliminary comparisons with traditional conservative parties, moreover, reveal that while some of the latter partially embraced a similar nativism, variations remain across countries.

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Conroy, Kieran. "A New Spiritual Home: Progressive Christianity at the Grass-roots." Journal of Religion and Health 46, no. 1 (February 2, 2007): 169–70. http://dx.doi.org/10.1007/s10943-006-9096-8.

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Simarmata, Paden Leonard, and Thomson Siallagan. "Analisis Kritis Filsafat Pendidikan Agama Kristen Terhadap Isu Kristen Progresif." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 7, no. 1 (July 7, 2024): 66–86. http://dx.doi.org/10.54024/illuminate.v7i1.270.

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AbstractIn the Christian context, religious education serves as a foundation for ongoing spiritual understanding and practice. However, like any other field of education, Christian RE is constantly evolving and adapting to the dynamics of changing times. In the present day, progressive issues have become a major focus of theological debate and Christian religious education. Some problem formulations that could be used as a focus for research are: How does the philosophy of Christian religious education contained in the Acts of the Apostles respond to the issue of progressive Christianity; How can the theological concepts found in the Acts of the Apostles be contextually applied in the context of progressive Christian religious education? The purpose of this study is to analyse and understand the traditional understanding of the Christian religious teachings contained in the Book of Acts, and to produce insights and recommendations that can be used by educators. Philosophy of Christian education in the light of the Acts of the Apostles, progressive Christian issues, critical analysis of progressive Christianity based on the meaning of the term 'Christian' in the Acts of the Apostles. Keywords: philosophy of education, Christianity, progressive Christianity AbstrakDalam konteks kekristenan, pendidikan agama berfungsi sebagai fondasi untuk pemahaman dan praktik spiritual yang berkelanjutan. Namun demikian, sama halnya dengan bidang pendidikan lainnya, pendidikan agama Kristen juga terus berkembang dan beradaptasi dengan dinamika perubahan zaman. Di era kontemporer, isu-isu progresif telah menjadi fokus yang signifikan dalam perdebatan teologis dan pendidikan agama Kristen. Beberapa rumusan masalah yang mungkin dapat dijadikan sebagai fokus penelitian yatiu, Bagaimana filsafat pendidikan agama Kristen yang terkandung dalam Kitab Kisah Para Rasul merespons isu kristen progresif, Bagaimana konsep-konsep teologis yang ditemukan dalam Kitab Kisah Para Rasul dapat diterapkan secara kontekstual dalam konteks pendidikan agama Kristen yang progresif? tujuan penelitian ini adalah menganalisis dan memahami pemahaman tradisional tentang ajaran agama Kristen yang terkandung dalam Kitab Kisah Para Rasul, menghasilkan wawasan dan rekomendasi yang dapat digunakan oleh pendidik. Filsafat Pendidikan Agama Kristen ditinjau dari Kisah Para Rasul, Isu Kristen Progresif, Analisis Kritis Terhadap Kristen Progresif Berdasarkan Makna Istilah “Kristen” dalam Kisah Para Rasul Kata Kunci: filsafat pendidikan, agama kristen, kristen progresif

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Fazel, S., and Khazeh Fananapazir. "A Bahá’í Approach to the Claim of Exclusivity and Uniqueness in Christianity." Journal of Baha’i Studies 3, no. 2 (1990): 15–24. http://dx.doi.org/10.31581/jbs-3.2.2(1990).

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This article examines the nature of the claims of exclusivity in Christianity. Differing interpretations of certain scriptural passages have led to conflicts within the church and also between Christianity and other faiths. A Bahá’í approach is offered to reconcile these conflicts. The language of the Gospels is examined using insights gained from the Bahá’í writings and from contemporary Christian thinking. This perspective in the context of progressive revelation provides a rational framework on which similar issues in other religions can be approached.

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Lockwood, Kimberly. "Creating an Identity and Protecting Inclusivity: The Challenge Facing Progressive Christianity." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 10, no. 1 (2010): 39–48. http://dx.doi.org/10.18848/1447-9532/cgp/v10i01/39789.

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15

Dochuk, Darren. "Mark A. Lempke. My Brother’s Keeper: George McGovern and Progressive Christianity." American Historical Review 123, no. 4 (October 1, 2018): 1341–42. http://dx.doi.org/10.1093/ahr/rhy084.

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Campbell, Letitia M., and Yvonne C. Zimmerman. "Christian Ethics and Human Trafficking Activism: Progressive Christianity and Social Critique." Journal of the Society of Christian Ethics 34, no. 1 (2014): 145–72. http://dx.doi.org/10.1353/sce.2014.0003.

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Lin, Deena M. "Book Review: Faith After Doubt by Brian D. McLaren." Socio-Historical Examination of Religion and Ministry 3, no. 1 (August 18, 2021): 182–92. http://dx.doi.org/10.33929/sherm.2021.vol3.no1.09.

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In Faith After Doubt, Brian McLaren formulates doubt as a means to enhance and enrich religious faith. In progressive fashion, doubt is reclaimed as a means to develop faith, such that believers can aim towards a greater solidarity with others and practice revolutionary love. By providing a nuanced analysis of faith, McLaren takes a phased approach where believers experience increased levels of wisdom and spiritual depth as they engage in different levels of doubt. This text may offer assistance to those who have been discouraged and fearful of entertaining doubt in their spiritual lives. Through invoking a healthy skepticism of inherited doctrines passed down by dogmatic Christianity, individuals are provided a means to further develop their faith as opposed to becoming disjointed from it. Much of this text constructs a progressive future for Christianity in an effort to ensure its relevance and continued survival. Beyond the complex analysis given to faith and doubt in this work, it is lacking a robust means to ensure that Christians will enact the revolutionary love McLaren aims to achieve. To impart such a vision of love requires practicing radical hospitality towards the most vulnerable, and believers cannot remain complicit to a toxic form of orthodoxy. Pursuing social justice aims necessitates an activist faith that critically probes dogmatic theology; and by making allowances for the faith commitments of all believers irrespective of consequence, this project remains a tepid means to further a truly progressive evolution of Christianity.

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Newton, Richard, Stephen Heaton, and Rebekka King. "Talking Fieldwork with Rebekka King." Bulletin for the Study of Religion 52, no. 3 (May 2, 2024): 79–87. http://dx.doi.org/10.1558/bsor.28318.

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In The Interview, we chat with movers and shakers whose contributions help us think about the field. Bulletin Editor, Richard Newton, and Editorial Assistant, Stephen Heaton sat down with Rebekka King. King is Professor of Religious Studies at Middle Tennessee State University and faculty resident at MTSU’s Honors College. We learned about Rebekka’s work in the anthropology of Christianity, her recent book, The New Heretics: Skepticism, Secularism, and Progressive Christianity (NYU Press, 2023), and her tenure as president of the North American Association for the Study of Religion (2021–2023).

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Eder, Jonathon. "Manhood and Mary Baker Eddy: Muscular Christianity and Christian Science." Church History 89, no. 4 (December 2020): 875–96. http://dx.doi.org/10.1017/s0009640720001390.

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AbstractOn first examination, “muscular Christianity”—with its emphasis on manly vigor and physical strength—positions itself well afield of Christian Science teachings on the non-physical basis of existence, as propounded by founder Mary Baker Eddy. Nonetheless, both movements arose in the nineteenth century with a deep commitment to revitalizing Christianity and its practical value in an increasingly scientific and secular age, especially regarding bodily well-being. Both Eddy and advocates of muscular Christianity defended their respective systems on scientific and religious grounds, focusing on questions of health. At a time when the Young Men's Christian Association was a leading exponent of muscular Christianity, Eddy saw fit to give it significant philanthropic support. While her gift reflected civic goodwill as opposed to a close relationship with the Association, I argue that it was not anomalous to Eddy's overall values and vision for Christian Science. Like muscular Christians, Eddy was calling for a progressive Christianity that met the criteria of a pragmatic age. In giving attention to issues around manhood, Eddy was signaling the necessity as well as potentiality of Christian spirituality to be a source of health and empowerment for modern man.

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Hensman, Rohini. "Christianity and Abortion Rights." Feminist Dissent, no. 5 (January 26, 2021): 155–82. http://dx.doi.org/10.31273/fd.n5.2020.763.

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The struggle for abortion rights continues to rage in the 21st century. On one side feminists, who see it as part of the struggle to establish a woman’s right to control her own body, and a wider constituency, who deplore the injury and death resulting from the lack of access to safe abortions, have campaigned energetically for abortion rights. On the other side, various religious fundamentalists have put pressure on states to block any expansion of rights and even take away existing rights. Prominent among the anti-abortion forces are the Roman Catholic establishment and right-wing Evangelical sects. Unable to find any prohibition of abortion in the scriptures, they have relied on the prohibition of murder, arguing that a fertilised ovum constitutes a human life, and therefore its destruction constitutes murder. This extreme anti-abortion position too finds no support in the Bible: indeed, even the Catholic church adopted it only in the latter part of the 19th century, and among Evangelicals it is much more recent, suggesting that it is part of the right-wing fundamentalist backlash against struggles for women’s rights. Progressive Christians have been among those fighting for reproductive justice. Their arguments are compatible with the feminist position that having a baby should be a matter of choice, and that those who care for children should do so out of love, not compulsion. Thus reproductive justice is not only a matter of securing the right of women to make decisions about their bodies and their lives, but also a matter of securing the right of children to be loved and wanted. Keywords: abortion, feminism, Christianity, religious fundamentalism, women’s rights, children’s rights.

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Vanel, Chrystal. "Community of Christ: An American Progressive Christianity, with Mormonism as an Option." Dialogue: A Journal of Mormon Thought 50, no. 3 (October 1, 2017): 89–114. http://dx.doi.org/10.5406/dialjmormthou.50.3.0089.

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Du Mez, Kristin Kobes. "My Brother’s Keeper: George McGovern and Progressive Christianity. By Mark A. Lempke." Journal of Church and State 60, no. 1 (December 11, 2017): 170–72. http://dx.doi.org/10.1093/jcs/csx101.

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Mattes, Mark. "The New Heretics: Skepticism, Secularism, and Progressive Christianity by Rebekka King (review)." Lutheran Quarterly 37, no. 4 (December 2023): 492–93. http://dx.doi.org/10.1353/lut.2023.a911878.

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Lippy, Charles H. "John F. Woolverton.Robert H. Gardiner and the Reunification of Worldwide Christianity in the Progressive Era.:Robert H. Gardiner and the Reunification of Worldwide Christianity in the Progressive Era." American Historical Review 111, no. 5 (December 2006): 1537–38. http://dx.doi.org/10.1086/ahr.111.5.1537a.

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Willey, Robin D. "Shifting the sacred: Rob Bell and the postconservative evangelical turn." Critical Research on Religion 7, no. 1 (February 18, 2019): 80–99. http://dx.doi.org/10.1177/2050303218823260.

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For sociologist Emile Durkheim, the “sacred” constitutes all those things “set apart and forbidden.” Within Evangelical Christianity, and to a lesser degree Protestantism in general, the sacred has arguably centered on the individual believer and her/his personal relationship with God and scripture. Recently, however, a growing movement within Evangelical Christianity has emphasized the sacred nature of relationships and community, culminating in the mantra “God is love.” This shift has set community above the personal in the hierarchy of sacred Evangelical things, and is reminiscent of earlier progressive forms of Evangelicalism, such as Social Gospel Christianity. Rob Bell, an Evangelical author, pastor, and Oprah Network star, possibly best exemplifies this change and its ramifications, which extend from a postcolonial critique of mission work and evangelism to a move to more inclusive and even Universalist soteriology. Such efforts that have left Bell labeled as a heretic in some Evangelical circles.

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De Rosa, Marla. "Letters from the Mackinaw Mission School." New England Quarterly 83, no. 4 (December 2010): 705–18. http://dx.doi.org/10.1162/tneq_a_00025.

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Young Native American women from the Mackinaw Mission write to Mary Lyon and Zilpah Grant at the Ipswich Female Seminary. The 1829 letters reflect the progressive education offered to the students as well as the pressures they were under to forsake their language and culture and embrace evangelical Protestant Christianity

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King, Rebekka. "Author, the Atheist, and the Academic Study of Religion." Bulletin for the Study of Religion 41, no. 1 (March 1, 2012): 14–20. http://dx.doi.org/10.1558/bsor.v41i1.004.

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Recently, there has been an upsurge in the publication of popular biblical criticisms, as exemplified by the popular works of scholars such as John Dominic Crossan, Marcus Borg, Bart Ehrman and the Jesus Seminar, as well as by theological thinkers such as Bishop John Shelby Spong. My paper draws upon two years of formal anthropological fieldwork conducted at five North American mainline liberal churches that feature reading and discussion groups involved in the study of biblical criticism at a lay or popular level. In offering an analysis of progressive Christianity that engages with the scholarly works of Pierre Bourdieu, I propose to do two things. First, I argue that the study of religion and biblical criticism by progressive Christians serves as an ideal venue in which they are able to construct, articulate and proudly assume an alternative, non-normative Christian identity. I suggest that this identity is one that is formed in opposition to an evangelical or fundamentalist representation of Christianity, which I term, following Jonathan Z. Smith, a ‘Protestant proximate other’ (Smith 2004: 253).

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이혁배. "A Critical Reflection on the Social Engagement of the Progressive Christianity in Korea." THEOLOGICAL THOUGHT ll, no. 150 (September 2010): 149–76. http://dx.doi.org/10.35858/sinhak.2010..150.005.

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Edwards, Michael, and Méadhbh McIvor. "Introduction." Cambridge Journal of Anthropology 40, no. 1 (March 1, 2022): 1–17. http://dx.doi.org/10.3167/cja.2022.400102.

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This introduction calls for an ‘anthropology of grace’, arguing that an ethnographically informed theory of grace will offer valuable interpretive tools not only to scholars of religion but also to anthropologists of law, economics, and power. Focusing on four interlinked dimensions of grace—its Christianity, sociality, temporality, and potentiality—we highlight the relevance of this concept to local and global politics, particularly in encounters across difference. Building on analyses of what has been called ‘the Christianity of anthropology’, we suggest not only that Euro-Christian scholarship is indebted to the idea of grace but that its explicit invocation can propel emerging debates on time, sociality, and progressive politics. An interrogation of this theo-political concept reveals submerged conceptual assumptions and sheds new light on anthropology’s decades-old investment in reciprocity (and its discontents).

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Shevkunov, Nikolay, Anna Zigunova, Irina Logvinova, Natalya Gorkovenko, Lyudmila Kravchenko, and Natalia Gromakova. "Formation of spiritual and moral ideology and methodology of innovative economic development." E3S Web of Conferences 135 (2019): 01104. http://dx.doi.org/10.1051/e3sconf/201913501104.

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The article presents the formation and development of the Russian economy in the field of ideology and methodology, taking into account the spiritual and moral laws and the meaning of modern life. Spiritual and moral ideology is considered from the perspective of economic problems and expectations of modern society. The analysis of economic goals in the historical continuum and in terms of spiritual values is carried out. The object and object of the economy are determined from the position of the Christian worldview. The article analyzes the formation of methodological approaches of economic science from the position of Christianity. The arguments in favor of the fact that spiritual laws in Christianity do not contradict, but represent the necessary basis for the considered methodological approaches, taking into account which normal progressive innovative economic development is possible.

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Brierley, Michael W. "God’s Relation to the World: Discovering Panentheism." Modern Believing 63, no. 2 (April 1, 2022): 110–18. http://dx.doi.org/10.3828/mb.2022.7.

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The April 2022 issue of Modern Believing comprises seven essays on God’s relation to the cosmos, each taking a contemporary theological or philosophical movement - process theism, new materialism, open and relational theology, ‘weak’ theology, the integralism behind radical orthodoxy, theology of divine companionship and progressive Christianity - and examining its connections with panentheism. This editorial provides a concise orientation to recent work on panentheism, introduces the essays that follow, and briefly analyses and assesses them.

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Shepherd, Dan. "Teaching about American slavery and its connections to Christianity and the Bible." Social Studies Research and Practice 14, no. 2 (September 9, 2019): 225–37. http://dx.doi.org/10.1108/ssrp-04-2019-0021.

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Purpose A reluctance of social studies teachers to address religious matters prevents students from understanding the intersection of two important American institutions: slavery and Christianity. The continuing importance of religion in American life and the tension centered around race relations in this country make instruction in the connections between these two institutions invaluable. Evidence for the rich spiritual experience of enslaved African Americans is both ample and easily accessed; conversely, the misuse of Christianity by the oppressors and the biblical support for abolition commonly referenced during that period can be easily explored. The paper aims to discuss these issues. Design/methodology/approach In addition to these historical matters, modern results of the intersection of slavery and religion prove beneficial for study. While slavery itself is an irredeemable wound on American history, one that has repercussions even to this day, the encouraging impact of Christianity in the lives of enslaved African American and their progeny is worth noting. Findings Finally, this topic lends itself to progressive and engaging learning activities that are cooperative, project-based and authentic. Originality/value The teaching of history, which wrongly has a reputation for being lifeless and dull, can be improved and energized with this content of two topics still vital in America today: race and religion.

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Wyman, Jason A. "Interpreting the history of the Workgroup on Constructive Theology." Theology Today 73, no. 4 (January 2017): 312–24. http://dx.doi.org/10.1177/0040573616669565.

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This article narrates and interprets the history of the Workgroup on Constructive Theology. Founded in 1975 at Vanderbilt University and composed of many of the most well-known and influential progressive Christian theologians in theology throughout its existence, the Workgroup has served as an organizational center for the development of constructive theology and a place where its key methodological and thematic proposals have been nurtured and propagated. Constructive theology acknowledges the constitutive discursive role theologians play in constructing Christianity, rather than supposing that theology describes an objective, external religious reality. It is interdisciplinary in its approach and is employed toward progressive, social justice ends. In order to understand the state of progressive Christian theology today and the direction it is heading, it is imperative to understand the rise and development of constructive theology as its own category, which is inextricably linked with the history of the Workgroup.

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DIXHOORN, CHAD VAN. "Progress and Protest in Late Nineteenth- and Early Twentieth-Century Presbyterianism." Unio Cum Christo 6, no. 1 (April 1, 2020): 167. http://dx.doi.org/10.35285/ucc6.1.2020.art10.

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This Article Surveys The Presbyterian Conflict In America At The Turn Of The Twentieth Century, Which Was Marked By A Drive For Progress And A Reaction Of Protest. After Setting Up The Historical Context, It Looks At “progress” In Action, Theology, Preaching, And Presidents. It Then Focuses On The Protest Of J. Gresham Machen, Who Was Engaged In Church Debates And Publications (e.g., Christianity And Liberalism) And Who, In Response To Progressive Theology, Founded Westminster Theological Seminary, An Independent Mission Board, And A New Denomination. It Concludes With Observations About The Continuing Witness Of Westminster Seminary. KEYWORDS: Social Gospel, Progressive Theology, Presbyterian Conflict, Woodrow Wilson, Auburn Affirmation, J. Gresham Machen, Westminster Theological Seminary, Theological Education, Mission, Westminster Confession Of Faith

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Pinkney, Foster J. "Values, Truth, and Spiritual Danger: Progressive Christianity and the Age of Trump, by Edward G. Simmons." Journal of the Society of Christian Ethics 43, no. 1 (2023): 245–46. http://dx.doi.org/10.5840/jsce202343120.

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Wang, Suyan. "Analysis of the influence of Christianity on Current American Culture Wars." Lecture Notes in Education Psychology and Public Media 4, no. 1 (May 17, 2023): 421–25. http://dx.doi.org/10.54254/2753-7048/4/2022109.

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Although many who live in the United States may conclude the overturn of progressive policies as a representation of the cultural war, few can really specify the origin of the conflict. This paper focuses on the historical and sociological reasons behind the current American culture war. It can be concluded that the origin of the current culture war is heavily attributed to the influence of Christian, or specifically, Protestant ideology on the construction of American collective consciousness. Through analysis of research databases from the past, this research proposes that (a) the American state has never been separated from its church and (b) Protestantism is a result of old collective consciousness and a root for democracy, the new collective consciousness. Thus, (c) the cultural war in current American society is between two sets of collective consciousnessbetween Protestantism and universal democracy. In addition to research on the origin of the cultural war, this research also seeks to suggest the importance of understanding the context of a situation.

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Muravev, Andrei N. "Hegel on the need for transformation historical forms of Christianity." Philosophy of the History of Philosophy 3 (2023): 210–25. http://dx.doi.org/10.21638/spbu34.2022.114.

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The article is devoted to Hegel’s contribution to solving the problem of the further development of Christianity and the religious spirit in general. Although the philosopher himself did not directly state the need for such a development anywhere, the article shows that the entire content of Hegel’s “Lectures on the Philosophy of Religion” speaks precisely about it. To demonstrate this, the author of the article analyzes, firstly, the final part of the last lecture of the named course and, secondly, traces the lecturer’s train of thought leading to this conclusion. From certain religions Hegel proceeds to the absolute religion, as he calls Christianity, interpreted by him as the result of the historical development of the religious spirit. The author of the article, following Hegel, identifies and examines the philosophical prerequisites and results of the formation of the Christian doctrine. The philosophical principle of absolute religion laid down by ancient thought, he argues, in the course of the history of Christianity turns into its philosophical outcome — into the philosophical removal of the revealed religion of representation into the concept of the religion of truth and freedom. In patristics, the immediate reasonableness of the philosophical teaching of the Neoplatonists, who summarized ancient philosophy as a whole, made itself felt. Medieval scholasticism undertook a rational exposition of the reasonable content of the most important Christian dogmas. The reason, strengthened in the scholastic school, initiated the Reformation of Catholic Christianity. The Enlightenment declared itself a resolute opponent of any, including religious, superstitions, identifying with them the reasonable content of the historical form of Christianity. Classical German philosophy flourished on the premises created by the Reformation and the Enlightenment. In Kant’s critical philosophy and Fichte’s science, she overcame the intellectual abstraction of a transcendent god. The possibility of transforming the historical form of Christianity into an absolute religion of truth and freedom from the formal possibility originally inherent in it became a real possibility due to the fact that in Hegel’s works the philosophical negation of the denial by the enlightened mind of the religious idea of God into the concept of an absolute idea was realized. The processing of the ideological content of the historical form of Christianity into the logical form of philosophy allowed Hegel to devote the third part of his lectures on the philosophy of religion to a detailed explication of the philosophical idea of absolute religion, understood as a concrete identity of the concept of the idea of God and the process of realization of this concept in the world, man and the spirit of a religious community. This allows the philosopher to discover the inner necessity of the transformation of historical Christianity. According to Hegel, only philosophy, which through rational thinking restores the true content of the form of religious representation in the concept, can save the Christian community from its progressive decomposition. The article concludes with the conclusion that Hegel’s interpretation of Christianity as an absolute religion of truth and freedom remains to this day the only detailed philosophical exposition of the true Christian faith, as it was articulated by a Lutheran of the first third of the 19th century, who understood what he believes in.

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Kratochvíl, Petr. "Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age." Religions 12, no. 6 (June 16, 2021): 443. http://dx.doi.org/10.3390/rel12060443.

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This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spatially dynamic, stressing pilgrimage as movement or a journey. The classic Turnerian conceptualization of a pilgrimage as a three-phase kinetic ritual thus falls apart, with liminality appropriated by the progressive type and aggregation almost entirely taken over by the conservative, apparitional pilgrimage. As a result, pilgrimage has once again become a geopolitical reflection of the broader ideological contestation both within Christianity and beyond.

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Eisenach, Eldon J. "PROGRESSIVISM AS A NATIONAL NARRATIVE IN BIBLICAL-HEGELIAN TIME." Social Philosophy and Policy 24, no. 1 (December 18, 2006): 55–83. http://dx.doi.org/10.1017/s0265052507070033.

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Progressive intellectuals at the turn of the last century founded the modern American university, created its disciplines and edited the journals that codified their thoughts. They created the ligaments of the national administrative and regulatory state; they helped legitimate the creation of a national financial and industrial corporate economy. Through the writings of Lyman Abbott, Albion Small, and Simon Patten, three features of progressive thought are underlined: the primacy of a narrative, their hostility to “principled” or abstract-philosophical forms of political and social thought, and their confidence that historical modes of social inquiry would produce “laws”? of progress that would guide practice and anchor values integrating self and society on a democratic basis. Five topics contain these animating features: national patriotism, the new industrial economy, a new democratic ethic, social Christianity, and their critique of the dominance of constitutional jurisprudence and law in American political institutions and practices.

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Borer, Michael Ian, and Adam Murphree. "Framing Catholicism: Jack Chick's Anti-Catholic Cartoons and the Flexible Boundaries of the Culture Wars." Religion and American Culture: A Journal of Interpretation 18, no. 1 (2008): 95–112. http://dx.doi.org/10.1525/rac.2008.18.1.95.

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AbstractIn order to understand the practice of “culture wars work,” we examined the claims of a particularly vocal evangelist, Jack T. Chick. Chick is a writer and cartoonist known both positively and negatively for his “Chick tracts.” Chick tracts are small twenty-four-page black-andwhite comic books that attempt to convert the reader to Chick's particular brand of “Bible-believing” Protestant Christianity. We focused on Chick's claim about Catholicism in order to show how theological and ideological boundaries can be constructed between presumably allied religious populations. Chick presents his anti-Catholicism using three main frames: (1) the associative frame—Catholicism is not only one of many social problems but is also cause of a number of them, (2) the subversive frame—the Catholic church is a political villain, and (3) the hidden agenda frame—Catholicism has not remained true to the authoritative teachings of Christianity and has embraced a secretly progressive worldview. Investigating a culture war claims maker like Chick, who purposely disrupts what presumably would be an orthodox or conservative alliance, reveals the process of symbolic boundary making within cultural/ moral/religious conflicts.

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Vanhee, Hein. "Territoriale Culten in West-Congo: Verdwijning of Transformatie?" Afrika Focus 14, no. 1 (February 11, 1998): 55–65. http://dx.doi.org/10.1163/2031356x-01401008.

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Territorial Cults in West-Congo: Vanished or Transformed? This paper discusses some of the key issues in my current research on the history of the relationship between society, tradition and Christianity in the west of Congo-Kinshasa over the last century. My focus here is on the process of progressive transformation of the nineteenth-century territorial cults and the structural continuity which is apparent in the development of the Congolese Christian church in the area. In presenting some of my working hypotheses I am suggesting that after an initial period of open hostility towards the first missionaries, BaKongo became aware – ‘empirically’ as it were – of the fact that new ways were to be explored in order to compete with the challenges of Western colonialism and the forces of modernity and globalisation. In this regard, the history of religious life in West Congo can be described as a progressive attempt to regain control over the relations between human society and the supernatural world.

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Jackson, Gregory S. "“What Would Jesus Do?”: Practical Christianity, Social Gospel Realism, and the Homiletic Novel." PMLA/Publications of the Modern Language Association of America 121, no. 3 (May 2006): 641–61. http://dx.doi.org/10.1632/003081206x142805.

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This essay makes the historical case for an unrecognized genre of fiction–the homiletic novel. Drawing on traditional Protestant interpretive practices, Social Gospel authors fused forms of spiritual identification rooted in Protestant homiletic exercises (catechisms, interactive allegories, conversion dramas) with practical Christianity's emerging ethic of social intervention, attaching older modes of readerly identification to new sites of literary culture. Homiletic novels democratized pastoral guidance and legitimized fiction as a repository of ethical experience. Through interactive fictions offering virtual models of spiritual agency in the material world, evangelicals prepared for real forays into urban poverty to intervene in human suffering. The homiletic novel became the most popular literary form of the Progressive Era and continues to flourish in the present–day American political, cultural, and religious environment. In tracing its rise and pervasive influence, this study revises conventional histories of literary genre by suggesting an alternative origin for American literary realism. (GSJ)

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Sosteric, Mike. "Rethinking the Origins and Purpose of Religion: Jesus, Constantine, and the Containment of Global Revolution." ATHENS JOURNAL OF SOCIAL SCIENCES 9, no. 1 (November 12, 2021): 69–88. http://dx.doi.org/10.30958/ajss.9-1-4.

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For sociologists, Jesus Christ and the associated Catholic Church are generally seen are regressive, conservative, and authoritarian. For this reason, Sociologists avoid reading the Bible as a textual research source. Overcoming sociological resistance, however and examining the Christian New Testament reveals a story much different than expected. While the Church may certainly be conservative, regressive, authoritarian, even predatorial, Jesus Christ and his apostles were not. Exegesis of Christian gospels reveals not a gentle shepherd of sheeple, but a revolutionary Christ that is neither conservative, gentle, nor passive—an impassioned and committed revolutionary set on progressive social change and fundamental revision of elite power structures. Keywords: Religion, Christianity, Jesus Christ, Critical theory, Narrative analysis.

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BIALECKI, JON. "Disjuncture, Continental philosophy's new “political Paul,” and the question of progressive Christianity in a Southern California Third Wave church." American Ethnologist 36, no. 1 (February 2009): 110–23. http://dx.doi.org/10.1111/j.1548-1425.2008.01102.x.

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Carter, Genesea. "Exploring the Diversity of Everyday Experiences through the Humans of the University of Wisconsin-Stout Facebook Assignment." Writers: Craft & Context 2, no. 2 (September 29, 2021): 17–29. http://dx.doi.org/10.15763/issn.2688-9595.2021.2.2.17-29.

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In this personal essay and research article mash-up genre, I reflect on my Humans of the University of Wisconsin-Stout first-year composition Facebook assignment, which was developed to teach my predominately white students about the diversity of everyday experiences. I share with readers how my positionality, as a former evangelical Christian Republican who left Christianity and became a liberal progressive a few years before this assignment, and the context of my university, a predominately white, midwestern polytechnic university, shaped my assignment design. I include Humans of UW-Stout Facebook stories, corresponding student reflections and homework, and my own personal reflection on the curriculum to empower instructors to teach diversity-focused FYC assignments and to inspire instructors to reflect upon how their own political and religious beliefs shape their curriculum.

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Nepstad, Sharon. "Creating Transnational Solidarity: The Use of Narrative in the U.S.-Central America Peace Movement." Mobilization: An International Quarterly 6, no. 1 (March 1, 2001): 21–36. http://dx.doi.org/10.17813/maiq.6.1.8606h50k7135180h.

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As social problems become increasingly global, activists are working across state boundaries and forming transnational social movements. However, there is little information that illuminates how groups are able to overcome ethnic, class, ideological and cultural differences that could be obstacles to collaboration. Through an analysis of the story of Salvadoran martyr Archbishop Romero, I demonstrate how this narrative fostered solidarity between the progressive Central American church and U.S. Christians. By symbolically mirroring the social ontology of Christianity and melodramatically presenting the Salvadoran conflict with moral clarity, Romero's life story facilitated the construction of a transnational collective identity and provided a model of action. The moral credibility of the narrators, and the context in which Romero's story was told, influenced many Christians' decision to prioritize this religious identity over their national allegiance.

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Makhani-Belkin, Tova. "“This Is a Progression, Not Conversion”: Narratives of First-Generation Bahá’ís." Religions 14, no. 3 (February 23, 2023): 300. http://dx.doi.org/10.3390/rel14030300.

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This paper discusses the concept of religious conversion in the Bahá’í Faith through conversion narratives of first-generation Bahá’ís. Through life story interviews, the converts narrate their process of becoming Bahá’í as “not converting”, which aligns with a principle of the Bahá’í Faith called “progressive revelation”. Religious conversion has frequently been described in the literature as a radical, sudden, dramatic transformation–often following a personal crisis and seemingly entails a definite break with one’s former identity. Consequently, religious conversion studies have focused on the subjective experiences of the rapid changes in the lives and identities of individuals. However, such perspectives have, until now, focused mainly on Christianity and Christian models and have not adequately addressed religious conversion models in other Abrahamic religions, such as the Bahá’í Faith. The paradigm of conversion focuses our attention on the ways particular theologies shape life stories of conversion and what kind of narratives social scientists will include in the corpus of conversion. Therefore, this research asks to broaden the social scientific paradigms of religious conversion through the case study of the Bahá’í Faith.

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Manzo, Andrea. "Skeuomorphism in Aksumite Pottery? Remarks on the Origins and Meanings of Some Ceramic Types." Aethiopica 6 (January 20, 2013): 7–46. http://dx.doi.org/10.15460/aethiopica.6.1.369.

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This paper deals with the problem of the origins of some Aksumite ceramic types. The possibility that these types were originated by the imitation of shapes and decorations of imported Mediterranean metal and glass vessels is pointed out. Several cases supporting this hypothesis are proposed. Thus, Aksumite pottery can give us information about a class of imported luxury items absent in the archaeological record but present in the documentary sources, which did not escape the melting pot and re-use. As the use of metal vessels by the Aksumite elite might be linked to the adoption of Mediterranean elements in Aksumite pagan ideology, the imitation of metalware in less expensive media such as pottery suggests the adoption of this ideology by people of lower status. Moreover, the changes in ceramic styles in the mid-4th–mid-6th centuries A.D. can be related to the progressive adoption of Christianity.

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Taylor, Yvette, Emily Falconer, and Ria Snowdon. "Sounding Religious, Sounding Queer." Ecclesial Practices 1, no. 2 (October 10, 2014): 229–49. http://dx.doi.org/10.1163/22144471-00102006.

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This paper explores the role music plays in ‘queer-identifying religious youth’ worship, including attitudes to ‘progressive’ and ‘traditional’ musical sounds and styles. It looks at approaches taken by inclusive non-denominational churches (such as the Metropolitan Community Church, mcc), to reconcile different, and at times conflicting, identities of its members. Focusing on ‘spaces of reconciliation’ we bring together the embodied experience of Christian congregational music with the ‘age appropriate’ temporality of modern music, to examine the complex relationship between age, music, faith and sexuality. Young queers did not always feel ill at ease with ‘tradition’ and in fact many felt pulled towards traditional choral songs and hymns. Embodied and affective responses to congregational music emerged in complex and multiple ways: faith infused creativity, such as singing practice, enables queer youth to do religion and Christianity and be a part of ‘sounding religious, sounding queer’.

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Stadnyk, Mykola, and Vladyslav Kharchenko. "Features of the social beliefs of the Orthodox Church and Christians of the Evangelical Faith." Skhid 6, no. 2 (2024): 57–63. http://dx.doi.org/10.21847/2411-3093.628.

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The article examines the peculiarities of social beliefs of the Orthodox Church and Christians of the Evangelical Faith and their reflection in educational practices. It is shown that the formation of social doctrines is one of the basic tasks of modern Christianity. Social doctrine systematizes and actualizes the role and significance of social beliefs of Christianity, in their essence multi-vector, multi-dimensionality, inte-gration as the main characteristics of the spiritual sphere of the church. Social doc-trines are based on various aspects of theological and ecclesiological beliefs. They can be expressions of the theological tradition’s response to historical problems, social transformations of the digital age, in the confessional discourse, and can also reflect the modern view of a certain church on the issue of the relationship between faith and reason, science and religion, and humanitarian security. Approaches to social beliefs may differ depending on the "confessional color" of a certain religious organization and the information support of this process. According to this study, the implementation of the social doctrines of Christianity is impossible without an analysis of their beliefs aimed at solving both social issues in general and educa-tional ones. The need to develop basic strategies of spiritual education is empha-sized, outline the priorities facing education in a secularized world, but also suggest the development of sustainable concepts in the direction of highlighting the confes-sional worldview regarding the challenges of modern humanitarianism. It is proposed to consider the peculiarities of social beliefs in the system of educational processes of the Orthodox Church and the Christian Church of the Evangelical Faith. The con-clusions emphasize that the social doctrine of the Ecumenical Patriarchate presup-poses a progressive attitude to science and technological progress, encourages the church to use the resources of technological progress and informational resources for preaching. The need for the introduction of an integrated approach in spiritual education, constant informational innovations in the field of training of qualified min-isters who are able to conduct missionary preaching activities taking into account the conditions of the time for an efficient educational process and humanitarian security in the context of transformations of the digital age is being updated.

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Journal articles on the topic 'Progressive christianity'

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