Relevant bibliographies by topics / Social sciences -> religion -> christianity

Academic literature on the topic 'Social sciences -> religion -> christianity'

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Published: 25 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Social sciences -> religion -> christianity"

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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
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Montgomery, Robert L. "Can Missiology Incorporate More of the Social Sciences?" Missiology: An International Review 40, no. 3 (July 2012): 281–92. http://dx.doi.org/10.1177/009182961204000305.

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This article advocates improving the use of the social sciences in the field of missiology in the two main branches of American Protestantism, evangelical and mainline Christianity. The former branch needs to add sociology to the anthropology already being used in missiology and to stay in communication with these social scientific professional fields. The latter branch needs to add both sociology and anthropology to the theological-historical discipline already being used in missiology, especially in its theological seminaries. The reasons for the different approaches of the two branches are discussed. This is followed by recommendations to each branch for meeting the challenge of making a more effective use of the social sciences in aiding missiology to analyze the major shifts taking place in global religions, including Christianity. Notes on the potential contributions of the sociology of religion to missiology are added before concluding comments.
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Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.

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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".
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O'Briant, Jack. "Fluid Faiths: Reading Religion Relationally in Asian American Literature." Journal of the Midwest Modern Language Association 55, no. 2 (September 2022): 97–121. http://dx.doi.org/10.1353/mml.2022.a924154.

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Abstract: While the designation of Asian American literature as a field dates back to as recently as the 1970s, it is nevertheless surprising that, to my knowledge, there is not a single scholarly monograph on the topic of religion in Asian American literature. However, in religious studies and the social sciences, there is a growing body of scholarship examining the role of religion in Asian American communities, and particularly, but not exclusively, the prominence of various expressions of Christianity therein. Despite this prominence, criticism within the field of Asian American literature has largely interpreted the presence of Christianity primarily in terms of its associations with oppressive colonial regimes. This article demonstrates the value of supplementing such readings with greater attentiveness to the specific religious histories underlying Asian American literature in order to better account for the ambivalence—rather than outright antagonism—toward Christianity that seems characteristic of many Asian American literary texts. Such an approach implies, just as national and racial identities are historically complex and often contested categories, that religion's cultural fluidity makes it an equally rich site for understanding literary expressions of the painful loss and transformation as well as the unexpected richness and beauty manifested within the conditions and consequences of global migration. Drawing on Shu-mei Shih's notion of relational comparison, the article turns to scholarship on the history of Christianity in both Korea and Vietnam to demonstrate how these histories inform and aid in interpreting the ambivalences of Christianity's presence in the novels Dictée by Theresa Hak Kyung and The Gangster We Are All Looking For by lê thi diem thúy.
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Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective." Religions 11, no. 8 (August 3, 2020): 397. http://dx.doi.org/10.3390/rel11080397.

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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be understood as a social phenomenon. As a social phenomenon, there is an inherent necessity to consider how religion may play a role in or influence the process of human exploration and settlement of space. However, what do we mean when we say “religion?” One of the fundamental problems of thinking about the relationship between religion, science, and space exploration is that the meaning of the word religion is rarely well-defined. Do we mean faith-based religions such as Christianity or Islam? Or do we mean practice-based religions such as Shinto and some forms of Buddhism? This paper will explore the question of religion and science from the perspective of Japanese religions as a way of problematizing the manner in which we think about and define religion as it relates to the practice of space exploration.
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Lester, Olivia Stewart. "Death, Demise, and the Decline of Prophecy." Religion and Theology 29, no. 1-2 (August 9, 2022): 99–109. http://dx.doi.org/10.1163/15743012-bja10035.

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Abstract This article examines Apollo’s prophecy at Delphi as well as prophecy in ancient Judaism and ancient Christianity in light of recent scholarship on the demise of religions. I argue that two questions remain about ancient narratives of decline amidst the scholarship on the death of religions. First, how should scholars engage ancient narratives of decline that threaten to erase other practices, beliefs, and rhetoric? Second, what about the challenges of defining a ‘religion’ that declines? Brent Nongbri has suggested that categories other than religion may provide more fruitful avenues for describing antiquity; I argue that prophecy is one such category.
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Montgomery, Robert L. "Receptivity to an outside Religion: Light from Interaction between Sociology and Missiology." Missiology: An International Review 14, no. 3 (July 1986): 287–99. http://dx.doi.org/10.1177/009182968601400303.

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Since missiology is a more comprehensive discipline than the social sciences, it is especially important for missiologists to mark transitions from one discipline to the other. As an example of the utility of the social sciences for missiology when the integrity of the former is maintained, a social scientific perspective, recently developed in Europe, is applied to the topic of receptivity to Christianity or to any religion or ideology introduced from outside a society. It is theorized that receptivity will be affected by the perception of the contribution the new religion or ideology makes to social identity. This perception, in turn, is affected by intergroup relations. Cases are considered and then implications for missiology discussed.
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Çömez-Polat, Filiz, and Göklem Tekdemir. "What it takes to be religious: Religion online vs. online religion1." Journal of Arab & Muslim Media Research 16, no. 2 (October 1, 2023): 161–79. http://dx.doi.org/10.1386/jammr_00061_1.

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How individuals live their religion has been one of the most frequently studied areas of social sciences in recent years. The starting point of this study is based on the observation that people who describe themselves as religious have different ways of using social media platforms in relation to their religious beliefs. Similar to the diversity observed in the definitions of religiosity over Christianity in the West, different interpretations of Islam and Islamic way of living have also become prevalent in Turkey. With the intensification of computer-mediated communication, the communication resources and forms of discourses (re)produced online of the religious people have also diversified. This study aims to examine how active users of social media in relation to their religious values and commitments evaluate the construction and byproducts of religion online. The results show that there are three main repertoires related to the use of social media and religiosity in Turkey: religiosity as religious duties, religiosity as interpreting Islam and religiosity for managing impressions. The results can be evaluated together with the secularization theory, that is, discourses about being religious ‘warn’ individuals about the negative consequences of social media use, while offering an alternative to the positive ones.
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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 125–31. http://dx.doi.org/10.1558/isit.33162.

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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Christianity. The present article looks at the genealogy of both these engagements and explores their implications for Christian theology, offering a glimpse into the different methods theologians employ today in apprehending the new situation.
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Lyutko, Eugene. "Emergence of the Clerical Corporation in Western Europe (11–13th Centuries) and in Russia (17–18th Centuries)." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 3 (2020): 300–320. http://dx.doi.org/10.17323/1728-192x-2020-3-300-320.

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Traditional Christian confessions — for example, in Catholicism or in Orthodoxy — in scholarly literature, in modern legislation, or at the level of everyday consciousness, are understood primarily as clerical corporations. This corporate reading of modern Christianity also influences the understanding of the phenomenon of religion itself, as it happens, for example, in the famous essay on the “field of religion” by P. Bourdieu. This reading also determines the perception of Christianity as a historical phenomenon as well, which, within the framework of such a representation, appears as a corporation at every moment of its historical existence. This article argues that a “clerical corporation” is not a form of social organization that was originally inherent in Christianity, but a historical phenomenon that embraces various confessional contexts at different times. In particular, the emergence of a clerical corporation is fixed within the framework of an asynchronous comparative perspective relying on the examples of Western European Catholicism of the 11th — 13th centuries, and Russian Orthodoxy of the 17th — 18th centuries.
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Dissertations / Theses on the topic "Social sciences -> religion -> christianity"

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Alexandersson, Mikaela, and Josephine Henrohn. "Från religiös undervisning till religionsundervisning. : En historisk jämförelse om religionernas framställning i läroplaner och läromedel mellan år 1969 och 2011." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-85354.

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The aim of the study is to investigate the presentation of Christianity in relation to the other world religions in curricula and teaching materials from 1969 and 2011, as well as to investigate what influenced the development of these from previous researches. From a comparative method and self-formulated analytical categories, the results have been analyzed. As far as the curricula are concerned, it emerged that Christianity has had and still have a special position towards other world religions. As far as the teaching materials are concerned, a clear difference emerged as to which perspective it is based on. In the teaching material from year 1969, the non-Christian religions are highlighted as something strange and odd at the same time as in the teaching medium from 2011 they are highlighted neutral. Christianity is still a starting point in both curricula and teaching materials. The reason why curricula and teaching materials look like they do can, according to the study, be a result of the increased migration in the country but also a result of the religious freedom law. The school faces a dilemma where the school on the one hand will be based on Christian traditions and on the other hand be factual and impartial. The question we ask after our analysis is what really is the most important - to ensure the best of the country and the cultural heritage or to take into consideration the different cultural heritage of the students. Conclusions from our study are that other religions have gained more space in today's curriculum and teaching materials than before. It is also more neutrally formulated, however, it is a long way to go to a non-confessional education in religious knowledge. We stand with one foot in tradition and one foot in the renewal and are about to take a step over to the last one.
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Olsén, Anna. "Religionsundervisning eller religiös undervisning? : En undersökning av kristendomens plats i religionskunskapen utifrån läromedel." Thesis, Kristianstad University, School of Teacher Education, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-6691.

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I den här uppsatsen kommer jag att undersöka vilken roll kristendomen innehar i religionskunskapen, jämfört med de andra världsreligionerna. Jag kommer att utgå från hermeneutiken för att tolka olika aspekter i tre olika läroböcker som används i religionskunskapsundervisning idag. Jag kommer först att titta på kristendomens inflytande över läroplanen från tidigt 1800-tal. Efter detta går jag igenom innehållet i de tre läroböckerna innan jag diskuterar resultaten. I en jämförelse där jag tittar på textomfång, urval av information konstaterar jag att  kristendomen framställs annorlunda jämfört med de andra religioner. Vissa uttryck liksom urval och komplexitet i framställningen antyder att kristendomen värderas högre än övriga världsreligioner i de utvalda läroböckerna.


In this essay I will investigate what role Christianity plays in religious studies, compared to other world religions. I will use hermeneutics to interpret different aspects of three textbooks, used in religious studies today. I will look at the Christian influence in the curriculum, dating back to the early 1800’s. After this I describe and summarize the textbooks’ main content, before I discuss my results. When comparing the volume and selection of information about Christianity versus other religions, I find that in the textbooks Christianity is portrayed somewhat different. Some expressions, as well as the selections of information and grades of complexity, implies that Christianity is valued higher than the other world religions in the selected textbooks.

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Harris, Margaret. "The work and organisation of local churches and synagogues : four English congregations in the 1990s." Thesis, London School of Economics and Political Science (University of London), 1994. http://etheses.lse.ac.uk/101/.

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This thesis is about the work and organisation of local religious congregations in England. It focuses on the congregation of two religions- Christianity and Judaism; that is, on 'churches' and 'synagogues'. In Chapter One, the study is positioned within the academic field of social policy and administration. Chapters Two, Three and Four review literature on the historical and societal context within which churches and synagogues operate, the role of religious functionaries and organisational features of congregations. Four organisational themes cutting across denominational and religious boundaries are identified: purposes and goals; roles and role relationships; organisational change; and denominational institutions. Chapter Five develops an approach for an empirical study and gives an account of fieldwork in an inner-city Roman Catholic church; a black-led Pentecostal church in an industrial town; an Anglican church on a housing estate; and a suburban Reform synagogue. Organisational features of the four case congregations are presented in Chapter Six. In the following four chapters the organisational issues which arise in the Congregations are described and analysed. Chapter Seven presents the perceived Issues in congregations around setting and implementing goals. Chapter Eight looks at clerical roles and Chapter Nine at the roles of lay employees and volunteers. Chapter Ten discusses organisational change, the links between congregations and their denominational institutions, and organisational structures. Finally, in Chapter Eleven, the study findings are drawn together and re-examined in the light of the earlier literature. The way in which the case studies elucidate and develop knowledge about the work and organisation of congregations is discussed. It is suggested that further progress towards the development of theory on congregation organisation could be made by conceptualising congregations as voluntary organisations.
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Clines, Jeremy Mark Sebastian. "Earthing common worship : an ecotheological critique of the Common Worship texts of the Church of England." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2838/.

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This thesis undertakes an interdisciplinary analysis of new Church of England liturgies (Common Worship) from an ecotheological point of view: making use of reader response theory, literary analysis, a social scientific survey, liberation theology, environmental and political ethics and liturgical theology. Chapter 1 considers the theological, political and sociological influences on liturgical reform, which include, inculturation, the expression of ethics in the prayer of the Church, liberation theologies, technology, and agrarianism. Chapter 2 considers methods of liturgical change and the scope for making creation visible in liturgy. Chapter 3 finds justification in reader response theory for determining ecotheological priorities for critiquing liturgy. Analysis of Common Worship texts occurs: in Chapter 4, using literary analysis; in Chapter 5 via social scientific survey of clergy using Common Worship; Chapter 6 looks in details at Collects and Post Communions and undertakes an ecotheological rewriting of 9 sample texts. Chapter 7 identifies lessons for liturgical revision in general and for eco-liturgical reform in particular, paying particular attention to the dissonant creation theologies unearthed in Common Worship, the necessity for future revisions, and the importance and implication of technological change for liturgical writers and commentators.
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Stuart-Buttle, Tim. "Classicism, Christianity and Ciceronian academic scepticism from Locke to Hume, c.1660-c.1760." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a181f810-9637-4b70-a147-ea9444a54cd5.

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This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.
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Najle, Maxine. "Atheists, devils, and communists cognitive mapping of attitudes and stereotypes of atheists." Honors in the Major Thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/593.

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Negative attitudes towards atheists are hardly a new trend in our society. However, given the pervasiveness of the prejudices and the lack of foundation for them, it seems warranted to explore the underlying elements of these attitudes. Identifying these constitutive elements may help pick apart the different contributing factors and perhaps mitigate or at least understand them in the future. The present study was designed to identify which myths or stereotypes about atheists are most influential in these attitudes. A Lexical Decision Task was utilized to identify which words related to popular stereotypes are most related to the label atheists. The labels Atheists, Christians, and Students were compared to positive words, negatives words, words or interests, neutral words, and non-word strings. Analyses revealed no significant differences among the participants' reaction times in these various comparisons, regardless of religion, level of belief in god, level of spirituality, or being acquainted with atheists. Possible explanations for these results are discussed in this thesis.
B.S.
Bachelors
Sciences
Psychology
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Huffman, David M. "The promise of righteousness : a fantasy theme analysis of the Promise Keepers." Scholarly Commons, 1999. https://scholarlycommons.pacific.edu/uop_etds/522.

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This thesis investigates the seven promises of the Promise Keepers movement using the rhetorical criticism method of fantasy theme analysis. In order to understand this movement, four research questions guided the study: ( 1) What common themes are embedded in the rhetoric of the Promise Keepers? (2) What is the rhetorical vision promoted by the Promise Keepers movement? (3) What makes the vision of the Promise Keepers movement so persuasive to so many Christian men in America? (4) Based on an examination of the rhetoric of the Promise Keepers movement, what can be ascertained about the motives of the movement?" In order to answer these questions, a rhetorical analysis was conducted on the primary literature of the movement. The analysis indicated that the Promise Keepers are trying to transform America into a Christian nation. The Promise Keepers believe that change can be brought about if men follow the movement's seven promises for Christian living. Through these promises, the movement emphasizes a patriarchal view of men in society. In addition, the analysis of the movement's rhetoric suggests that the Promise Keepers are not interested in political change, but moral change through the lives of individual men.
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Scheidler, Monika. "Interkulturelles Lernen in der Gemeinde : Analysen und Orientierungen zur Katechese unter Bedingungen kultureller Differenz /." Ostfildern : Schwabenverlag, 2002. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=009947516&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Paterson, J. L. C. "Liverpool religion, a bane or a boon? : a social study of religion in Liverpool, 1845-2000." Thesis, University of Liverpool, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.250629.

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Stenbäck, Tomas. "Swedish Belief and Swedish Tradition : The Role of Religion in Sweden Democrat Nationalism." Thesis, Högskolan i Gävle, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-33345.

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In the context of Western, European, Nordic, and Swedish radical nationalism, this study is an analysis of the various ways the political party the Sweden Democrats talks about religion; primarily about Swedish Evangelical-Lutheran Christianity and the Church of Sweden.   The study investigates the party expressions on religion and nationalism, using theoretical models of interpretation, constructed for this specific purpose, out of hermeneutic methodology.   The purpose has been to analyse the different functions of the various ways the Sweden Democrats talk about religion, and to investigate how the references to religion legitimize the ideology of nationalism, with the aim to answer the following questions: How do the Sweden Democrats’ talk on religion function as an identity marker? In what way is it possible to distinguish an aspiration for cultural purity in the Sweden Democrats’ talk on religion? Is it possible to distinguish neo-racism in the Sweden Democrats’ talk on religion? In which ways can the Sweden Democrats’ talk on religion be regarded as political strategy?   The results demonstrate in which ways the Sweden Democrats apply religion to promote the party perceptions of nationalism, as well as to legitimize the party conceptions of the Swedish nation and the Swedish people: Swedish Christianity and the Church of Sweden are used to identify Swedish culture and to identify contrasting foreign culture. Swedish Christianity is used as the determining factor between the good Swedish people and the bad other people. Swedish Christianity is used as the determining factor between the right Swedish values and the wrong values of the other. Swedish Christian values are used as dividing criteria between the culturally pure Swedish people and the culturally impure other people. The degeneration of the Church of Sweden mirrors the degeneration of the Swedish society. Swedish Christian homogeneity will guarantee security for the Swedish people and the Swedish nation within the Swedish nation-state. Elements of religion and culture sort different peoples into different categories in the hierarchical view of humanity. Swedish Christianity and Swedish culture identify and define the Swedish people as innocent to the current precarious situation of the Swedish nation, and Swedish Christianity and Swedish culture identify and define the people of the other, which is to blame for this situation. The Swedish people is superior, to the non-Swedish people, because of superior Swedish religion and superior Swedish culture. Swedish Christianity is used to promote anti-democratic political positions. Swedish Christianity is used to legitimize coercion and force in the enforcement of Swedishness.
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Books on the topic "Social sciences -> religion -> christianity"

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1948-, Marshall Paul A., VanderVennen Robert E, and Institute for Christian Studies, eds. Social science in Christian perspective. Lanham [Md.]: University Press of America, 1988.

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1949-, Ritter Werner H., and Kügler Joachim 1958-, eds. Gottesmacht: Religion zwischen Herrschaftsbegründung und Herrschaftskritik. Berlin: Lit, 2006.

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1950-, Peterson Michael L., ed. Reason and religious belief: An introduction to the philosophy of religion. 4th ed. New York: Oxford University Press, 2009.

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McGrath, Alister E. Science and religion: An introduction. 2nd ed. Malden, MA: Wiley-Blackwell, 2010.

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J, Blasi Anthony, Turcotte Paul-André 1943-, and Duhaime Jean, eds. Handbook of early Christianity: Social science approaches. Walnut Creek, CA: AltaMira Press, 2002.

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Lindberg, David C., Chŏng-bae Yi, and U.-sŏk Pak. Sin kwa chayŏn: Kidokkyo wa kwahak, kŭ mannam ŭi yŏksa. Sŏul: Ihwa Yŏja Taehakkyo Ch'ulp'anbu, 1998.

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Bernard, Dumont, Réveillard Christophe, and Dumont Gilles, eds. La culture du refus de l'ennemi: Modérantisme et religion au seuil du XXIe siècle. Limoges: PULIM, 2007.

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Numbers, Ronald L. Science and Christianity in pulpit and pew. New York, NY: Oxford University Press, 2007.

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Tseng, Timothy, and Viji Nakka-Cammauf. Asian American Christianity: A Reader. Lulu Press, Inc., 2009.

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Misery of Christianity: A Plea for a Humanity Without God. Royal Wave Media, Inc., 2024.

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Book chapters on the topic "Social sciences -> religion -> christianity"

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Innes, Jr, William C. "Christianity." In Popular Culture, Religion and Society. A Social-Scientific Approach, 89–117. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_5.

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Burgess, Stanley M. "Christianity: Historical Setting." In The Wiley-Blackwell Companion to Religion and Social Justice, 46–60. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch3.

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Deyoung, Curtiss Paul. "Christianity: Contemporary Expressions." In The Wiley-Blackwell Companion to Religion and Social Justice, 61–76. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch4.

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Cook-Huffman, Celia. "Christianity and Nonviolent Resistance." In The Wiley-Blackwell Companion to Religion and Social Justice, 607–19. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch42.

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Beek, Wouter E. A. Van. "7. Cultural Anthropology and the many Functions of Religion." In The Social Sciences, edited by Frank Whaling, 265–78. Berlin, Boston: De Gruyter, 1985. http://dx.doi.org/10.1515/9783110859805-008.

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Buhring, Kurt. "The Spirit(s) in Slavery: African American Christianity." In Black Religion/Womanist Thought/Social Justice, 99–144. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-09887-1_4.

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Thomas, Keith, and Mauro Baranzini. "Session IV: History — Social Sciences." In Truth in Science, the Humanities and Religion~, 89–115. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-1-4020-9896-3_5.

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Mpofu, Elias. "Religion and Health." In Handbook of Social Sciences and Global Public Health, 579–99. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25110-8_136.

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Mpofu, Elias. "Religion and Health." In Handbook of Social Sciences and Global Public Health, 1–21. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-96778-9_136-1.

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Mabongo, Antonio Wiliamo. "BRIDGES INSTEAD OF WALLS:INTER-RELIGIOUS EXPERIENCES AMONG TSONGA PEOPLE OF SOUTHERN OF MOZAMBIQUE." In Futuristic Trends in Social Sciences Volume 3 Book 9, 147–210. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bkso9p8ch1.

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Despite the efforts of the Protestant churches to keep their members away from the ancestral culture and religion, Tsonga Christians of Mandlakazi in southern Mozambique still engage African ancestral beliefs and cosmologies to explain and deal with their existential situations, either covertly or openly. Why do they behaviour so, and what can theologians learn about these inter-religious experiences? To approach these questions, data were collected using semi-structural interviews and participant observation and analyzed through ground theory principles. The study will argue that, whereas the official Protestant discourse is concerned in building walls that preserve the purity of Christianity as a unique truth religion, these Tsonga Christians find religious differences as bridges connecting people. So, drawing from post-colonial thought, the study argue that too deal correctly with this religious mobility there is necessary a theological shift from the purity and incompatibility model to the intercultural one, based on two main assumptions. First, hybridism is not deviation or pathology, but the real nature of lived Christianity and therefore the starting point for any relevant and meaningful theology. Second, as human means of seeking well-being, religions are incomplete, and therefore, instead of competing, they should cooperate and complement each other.
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Conference papers on the topic "Social sciences -> religion -> christianity"

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Sudahri, Sudahri. "FORMS OF TOLERANCE RELIGION ISLAM AND CHRISTIANITY IN THE DISTRICT PUGER JEMBER INDONESIA." In Call for Paper ICOGISS 2019 - International Conference on Governance Innovation and Social Sciences. Universitas Muhammadiyah Jember, 2019. http://dx.doi.org/10.32528/pi.v0i0.2479.

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Chistyakova, Olga. "Dialogue of Religions in the Postsecular Age: Anthropological Meanings of Islam and Christianity." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.315.

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"History of Christianity’s Spread and Development in Japan--An Investigation of the confrontation relationship with “civil religion”." In 2018 3rd International Social Sciences and Education Conference. Francis Academic Press, 2018. http://dx.doi.org/10.25236/issec.2018.073.

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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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Kondrla, Peter. "APOPHATIC THEOLOGY IN ISLAM, JUDAISM AND CHRISTIANITY." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.067.

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Kamat, Jeanne Brennan. "Religion and Identity." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.314.

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Pachkova, Petya. "Religion and universal values." In 2nd International e-Conference on Studies in Humanities and Social Sciences. Belgrade: Center for Open Access in Science, 2018. http://dx.doi.org/10.32591/coas.e-conf.02.12133p.

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Marma, U. Chai ching. "Comparative studies of religion." In 3rd International Conference on New Findings in Humanities and Social Sciences. ACAVENT, 2018. http://dx.doi.org/10.33422/3hsconf.2018.09.06.

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Zhu, Wenbo. "Discourse on Time and Religion." In 3rd International Conference on Social Sciences in the 21st Century. GLOBALKS, 2021. http://dx.doi.org/10.33422/3rd.ics21.2021.07.19.

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Evlampiev, Igor. "CONCEPT OF ORIGINAL CHRISTIANITY BY L.TOLSTOY AND F. DOSTOYEVSKY." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.070.

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Reports on the topic "Social sciences -> religion -> christianity"

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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Labour Force Occupation, 2006 - Social Sciences, Education, Government Services and Religion (by census subdivision). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301040.

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Labour Force Occupation, 2006 - Social Sciences, Education, Government Services and Religion (by census division). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301041.

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Labour Force Occupation, 2001 - Social Sciences, Education, Government Services and Religion (by census subdivision). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301059.

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Labour Force Occupation, 2001 - Social Sciences, Education, Government Services and Religion (by census division). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301060.

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