Academic literature on the topic 'Western Christian tradition'
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Journal articles on the topic "Western Christian tradition"
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Pieper, Christopher Nicolas. "Why the Hardship? Islam, Christianity, and Instrumental Affliction." Open Theology 6, no. 1 (November 9, 2020): 636–45. http://dx.doi.org/10.1515/opth-2020-0137.
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AbstractViewing hardship through the Western tradition of theodicy, Western theologians and philosophers sometimes approach their Muslim neighbors with questions about the Islamic perspective on suffering. But merely by asking about “suffering,” these Western friends already project a theological category foreign to most Muslims, particularly those from a non-Western background. In order for Christian and post-Christian Westerners to understand the Islamic approach to hardship, they must first learn to distinguish between affliction and suffering. This requires a careful look at the creation narratives each tradition tells: for example, does God initiate human affliction? And what does the answer to this question say about the nature of affliction, if God is also good? Answering these queries helps one to distinguish Christian and Islamic responses to catastrophe, pain, and even violence. Furthermore, examining the koranic reply may redirect Western persons to teachings within the biblical tradition, which Christians often overlook or avoid. The instrumental role of affliction is relatively unpopular in the West, but dialogue with Islam uncovers the fact that it is a concept neither alien nor unimportant to biblical teaching. In fact, God’s repurposing of affliction is vital to Christian doctrine. Dialogue with Islam may help to recover this Christian lesson.
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Mironko, Arkadiusz. "Economy of the Liturgical Praxis in the Orthodox Christian Perspective." Studia Liturgica 47, no. 2 (September 2017): 221–35. http://dx.doi.org/10.1177/003932071704700210.
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The Orthodox Church, although less known in the western Christian traditions, is a part of the changing world. The Church's liturgical tradition, however, remains largely unchanged. This article provides a detailed look at the Orthodox liturgical tradition practiced today in the Orthodox Church that may be unknown to Western Christians. The rite of the Holy Mystery of the Body and Blood of Christ has central importance and place in the life of the Church. According to St. John of Kronstadt, “the Divine Liturgy is true heaven on earth.” This is why the celebrant preparing to serve the Liturgy is required to exercise particular care and strict adherence to tradition. Yet, even the most careful preparation and observance does not guarantee the prevention of unforeseen circumstances and omissions. This work presents some norms, solutions, and rules which guide the actions that follow such cases. Note that the material presented here reflects the Orthodox Slavic, and in some cases Byzantine, tradition, and will help non-Orthodox Christians deepen their familiarity and appreciation of the Orthodox liturgical theoglogy and praxis.
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Tsepeleva, Nadezhda V. "Apophaticism of the Christian Faith." Study of Religion, no. 4 (2020): 102–7. http://dx.doi.org/10.22250/2072-8662.2020.4.102-107.
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. The article examines the traditional philosophy problem of reason and faith, which has two aspects regarding the subject of knowledge. This problem is revealed in the context of the patristic Christian tradition, since the traditional approach in philosophy connects the study of this problem in the course of philosophy only with the West European medieval tradition. Hence the understanding of this problem, ending with the opposition of reason and faith, which, in the end, is enshrined in the philosophy of I. Kant. The author of the article compares the conceptual approach of Western European philosophy to the problem of reason and faith and Russian religious tradition. In Russian religious philosophy of the 19th – 20th centuries the problem of reason and faith was solved on the basis of the idea of integral knowledge, which, as we know, presupposes not a juxtaposition of faith and knowledge, but a harmonious combination of religion, science and philosophy. We believe that the idea of integral knowledge has developed in Russian religious philosophy also under the influence of Western European philosophy, and more precisely, under the influence of European rationalism, as an alternative to the strict separation of religion and science. The article shows that the theory of whole knowledge is not consistent with the patristic Christian tradition. The patristic tradition speaks of “knowledge-ignorance”, it contrasts the conceptual theology and contemplation, dogmas, and experience of indescribable secrets. In conclusion, the author concludes that the opposite of reason and faith, but on a completely different methodological basis. This allows the author to talk about the apophaticism of the Christian faith in the patristic tradition.
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Katz, Steven T. "Mysticism and Ethics in Western Mystical Traditions." Religious Studies 28, no. 3 (September 1992): 407–23. http://dx.doi.org/10.1017/s0034412500021752.
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Having considered the role of ethics in Indian mystical teachings in a previous, related, essay I would like to consider the same question in its western religious contexts in the present paper, beginning with the Christian mystical tradition. As is the case with Asian traditions charges of moral unconcern are widely directed at Christian mystics, but they are false. Christian mystics are not indifferent to morality nor do they disconnect morality from an intrinsic relationship to their mystical quest. Augustine would already teach that the story of Leah and Rachel was an instructive allegory in which the active life represented by Leah was intrinsic to the contemplative life represented by Rachel while Gregory the Great would unambiguously assert: ‘We ascend to the heights of contemplation by the steps of the active life’, defining the active life as: ‘to dispense to all what they need and to provide those entrusted to us with the means of subsistence’. These representative early samples of the salience of ethical behaviour to the life of contemplation could be multiplied at great length, and almost without exception in the teaching of the major Christian mystics. This historical exegetical exercise, however, is in the present circumstances, both out of place and I hope unnecessary. Instead, the more general, more enigmatic, more repercussive, issues raised by the place and significance of morality within the Christian mystical tradition need attending to.
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Stanley, Brian. "The Reshaping of Christian Tradition: Western Denominational Identity in a Non-Western Context." Studies in Church History 32 (1996): 399–426. http://dx.doi.org/10.1017/s0424208400015539.
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In August 1841 George Spencer, great-grandson of the third Duke of Marlborough and second Bishop of Madras, entertained two house guests in his residence at Kotagherry. Both were seeking admission into the Anglican ministry. One was an Indian, a former Roman Catholic priest who had begun to question the catholicity of the Roman communion, had joined himself for a while to the American Congregational mission in Madura, but had eventually reached the conclusion, in Spencer’s words, that ‘evangelical doctrine joined to Apostolic Government were only to be met with in indissoluble conjunction with the Church of England’. Bishop Spencer, while keen to employ the Indian as a catechist, felt it premature, ‘in a matter of such importance’, to receive him as a presbyter, even though the validity of his orders was unquestionable. The Indian is not named in the records, and it would appear that he never became an Anglican priest.
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Delakorda Kawashima, Tinka. "The Authenticity of the Hidden Christians’ Villages in Nagasaki: Issues in Evaluation of Cultural Landscapes." Sustainability 13, no. 8 (April 14, 2021): 4387. http://dx.doi.org/10.3390/su13084387.
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Located in the north-western part of Kyushu, “Hidden Christians Sites in the Nagasaki Region” were designated as a UNESCO World Heritage Site in 2018. This serial property consists of twelve sites, including the Christian villages that bear unique testimony to a cultural tradition nurtured under a long period of religious prohibition. Based on fieldwork research at Kirishitan villages in Hirado City, this paper shows how the global conservation strategies affect the local people and the sustainability of their cultural tradition. Comparing UNESCO and Japanese cultural landscape protection policies, I argue that the evaluation and selection of sites that begin at the local authorities and stakeholders’ level, is eventually reduced to tangible properties ready-made for tourist consumption. Here, the evaluation subsides under the UNESCO authenticity criteria and narrow governmental interests towards the cultural tradition it is supposed to protect. Therefore, for the protection of cultural landscapes and the living traditions, the decisions by cultural heritage protection authorities should be carefully made, based on scientific research of a cultural tradition, and in the interest of the tradition’s living successors.
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Sasongko, Michael Hari. "IDIOM MUSIK KLASIK DI GEREJA KARISMATIK." Tonika: Jurnal Penelitian dan Pengkajian Seni 1, no. 1 (November 26, 2018): 1–14. http://dx.doi.org/10.37368/tonika.v1i1.7.
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Church music has long history and experiences in its periods. It began when they, the believers, mentioned themselves as the “Christian”. From the time that phenomenon the christians commenced their act of devotion tradition included their musical tradition of worship. The existence of church music more developed till Middle Age or Dark Age Period. It was dominantly covering to others music genre. At the Renaisance Period, the church reformation movement occured and it was pioneered by Martin Luther. Western music changed at the time. Luther changed of scene; He changed the tradition of Catholic church that used Latin lirics to folk language; He changed the gregorian chant tradition with folksong. The phenomenon was the first time of event of inculturation in world history of music after it undergone stagnancy during the authorization of Roman empire, especially when Pope Gregory created the standarization to all christian music. At the present day we are familiar with charismatic music tradition which is developed from American music tradition. It has a characteristic which is used as the band instrument in praise and worship by christian believers. But sometimes, the believers also use arpeggio or broken-chord as the main charracter on Classical Period in part the way of Western music history. Pass through the reasearch, the reasearcher look into the idioms are used in praise and worship in charismatic church. The reasearcher found that the using of idiom in Classical Period has enriched the nuance of music aesthetic in praise and worship.
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Shepetyak, Oksana. "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East." Ukrainian Religious Studies, no. 86 (July 3, 2018): 4–12. http://dx.doi.org/10.32420/2018.86.702.
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In the Article of Oksana Shepetyak "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East"is analyzed the modernity of the Christians communities in their historical regions and tendency in their development. The diversity of Eastern Christianity requires a broad and multifaceted study. Most researchers focus on the history of formation, theological and liturgical aspects, and contemporaneity. This study is devoted to the comparison of only statistics, which, however, reveal an entirely new picture of the Christian East. The comparison of the number of believers in the Eastern Churches shows that the Oriental non-orthodox churches dominate in the Alexandrian tradition, while the Eastern Catholic Churches predominate in the East Syrian and Western-Syrian tradition. Instead, the Churches of the Byzantine tradition in the Middle East turned into small religious communities.
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Luka, Oksana Victoria. "On Western Ukrainian Iconographic Practice." Studies in World Christianity 17, no. 2 (August 2011): 119–36. http://dx.doi.org/10.3366/swc.2011.0016.
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Standard works on the theology of icons and histories of Byzantine art usually present us with well-known and prominent examples of Byzantine iconography. Often overlooked, however, are the many and various traditions of iconography that have flourished in small and distant regions. These little-known local iconographic traditions, however, have great value. The aim of this paper is to present reflections on the importance of local iconography in the life of faith of Eastern Christian communities by drawing attention to the unique iconographic tradition developed in Western Ukraine. Emphasis is given to the development of local iconographic traditions, the use of icons in communal and private religious practice, and the challenges encountered by contemporary efforts to revive local iconography.
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Chu, Ann Gillian, and John Perry. "“If the Gospel We Preach Disregards Human Rights, I Would Rather not Preach This Gospel”: Towards a Lived Theology of Hong Kong Churches." Theology Today 79, no. 4 (December 26, 2022): 422–34. http://dx.doi.org/10.1177/00405736221132861.
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Both pro-establishment Christians, who support ‘obeying the authority’ (Romans 13), and pro-democracy Christians, who participated in the 2014–20 protests, want what is best for Hong Kong and truest to their Christian faith, but they understand those aims differently. The former believe social stability is a way to create space for Christian faith to flourish, while the latter judge that we need to break the current unjust system for Christian faith to begin flourishing. After conducting interviews with lay Christians, we found that both sides can struggle to communicate their vision for faithful Christian political theology. One reason, which we explore here, is that the key theo-political concepts at issue—namely, protest, democracy, and rights—derive from the historical context of post-Christendom societies rooted in the Western Enlightenment tradition. Hong Kong is adjacent to that tradition, but not at home in it. Using the method of ‘narrative portraiture,’ we endeavor to explore their respective theologies. This method uses the participants’ own stories, so that we, as researchers, are not speaking for Hong Kong Christians, but instead illuminating their own ideas. Presenting these lived theologies can remind us, as church leaders, that our congregations are a source of God's revelation to us, even when they may lack the terms to communicate effectively, which is why we should not forget to listen to the “average Jane.”
Dissertations / Theses on the topic "Western Christian tradition"
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Carmichael, Elizabeth Dorothea Harriet. "Friendship : a way of interpreting Christian love - a study of the Western Christian tradition." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306694.
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Millis, Brian David, and n/a. "Faith, Learning and Christian Higher Education." Griffith University. School of Curriculum, Teaching and Learning, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20061019.120201.
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Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.
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Millis, Brian David. "Faith, Learning and Christian Higher Education." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/366985.
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Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.Thesis (Professional Doctorate)
Doctor of Education (EdD)
School of Curriculum, Teaching and Learning
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Momberg, Marthie. "Different ways of belonging to totality : traditional African and Western-Christian cosmologies in three films : an exploratory literature study." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5452.
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Thesis (MPhil (Religion and Culture) Practical Theology and Missiology))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: This study distinguishes between religion as a sense of belonging to the ultimately-real and specific religious traditions. Religion, as used here, concerns a cosmological understanding of the universe and with that which is experienced as meaningful and real on an existential level. Although differences between religious traditions are generaly known, most people‟s emotional conceptual frameworks of the universe are so deep seated that they do not even realise that far-reaching differences between people on this level too are possible. It often happens, for example, that concepts such as transcendence and redemption are incorrectly accepted as universal to all of humanity. Yet in fact, cosmological concepts (the nature and experience of the immediate world out there, the conceptual understanding of time, the role of chance versus determinism, the source of religious knowledge and so forth) can be experienced differently on a symbolic level. In the context of Religion and Media which is the field of study relevant here, as well as in a number of other contexts, it is problematic when scholars project their own views of reality and meaning experiences onto those of others – especially when they expressly articulate their intention as the opposite. John Cumpsty (1991) distinguished three ways in which a person can derive meaning from the cosmic totality and I shall discuss two of these with reference to the Western-Christian and the traditional African reality views. From this, it becomes clear that radical different patterns of cosmological understanding are possible, each with its own systemically related set of symbols. Along with Cumpsty‟s theory, I also use the theory of Castells (2005) on the construction of social identities, as well as the theory of Sen (2006) on the use of cognitive versus affective dimensions in identity formation, to indicate how cosmological symbols can be positioned differently. With these three theories in mind, I subsequently interpret the identities of the main characters in three films hermeneutically. I specifically selected this medium as a segment of life to be studied because of the increasing popularity of the medium in reflection, construction and projection of existential meaning. Another reason for my choice is the many examples where interpretors of film project their own cosmological understanding onto those of others whilst they actually intend to be pluralistic. The findings of this study surprised me. Firstly and as expected, it clarifies the nature of differences between the Western-Christian and the traditional African cosmologies, as well as how these are implemented in praxis and by symbolic interpretations. However, the integration of the three theories also afforded me the opportunity to develop a method for a religious-cosmological analyses of identities. According to this method, an interpretor of films can distinguish between his or her own paradigm and a possible other paradigm. It allows the analyst to acknowledge the own paradigm and simultaneously respect another paradigm – without projecting the own onto the other. Therefore this method diminishes the chances of using dubble-text interpretation which maintains or promotes the exclusion of others. With this method, as well as the findings of this study, one can go much wider than the field of Religion and Media, as it involves the understanding of identity and different ways of belonging to the cosmic totality.
AFRIKAANSE OPSOMMING: Hierdie studie onderskei tussen religie as ’n manier van behoort aan die ultiem-werklike en spesifieke religieuse tradisies. Religie soos hier gebruik, het te make met ‟n kosmologiese verstaan van die heelal en met wat eksistensieel as werklik en sinvol ervaar word. Hoewel verskille tussen religieuse tradisies algemeen bekend is, is mense se emosionele verstaansraamwerke van die heelal so diep gesetel, dat die meeste nie eens besef dat daar ook op hierdie vlak ingrypende verskille is nie. So gebeur dit dikwels dat konsepte soos “transendensie” en “verlossing”verkeerdelik as universeel aan alle mense en religeuse tradisies beskou word. In der waarheid kan kosmologiese komponente (die aard en ervaring van die onmiddellike realiteit; tydsverstaan; die rol van kans teenoor determinisme; die bron van religieuse kennis; ensovoorts) egter op ’n simboliese vlak verskillend ervaar word. In die konteks van Religie en Media waarbinne hierdie studie val, asook binne vele ander kontekste, is dit problematies wanneer akademici hul eie realiteitsiening en sinservaring op dié van ander projekteer – veral wanneer hulle hulself uitdruklik voorgeneem het om die teendeel te doen. John Cumpsty (1991) het drie maniere waarop mense sin maak van die kosmiese totaliteit onderskei en ek bespreek twee daarvan met verwysing na die Westers-Christelike en die tradisionele Afrika realiteitsienings. Hieruit word dit dan duidelik dat algeheel verskillende patrone in ‟n kosmiese verstaan moontlik is, elk met ‟n eie stel simbole wat sistemies bymekaar aansluit. Saam met Cumpsty se teorie, gebruik ek ook dié van Castells (2005) oor sosiale identiteitsvorming, en dié van Sen (2006) oor die gebruik van die kognitiewe versus die affektiewe in identiteitsvorming om aan te toon hoe kosmologiese simbole verskillend geposisioneer kan word. Met hierdie drie teorieë in gedagte, ontsluit ek vervolgens die identiteite van die hoofkarakers in drie rolprente hermeneuties. Ek het spesifiek dié medium as ‟n bestudeerbare greep van die lewe gekies weens die toenemende gewildheid daarvan in die refleksie, konstruksie en projeksie van eksistensiële sin. Nog ‟n rede is die talle voorbeelde waarin interpreteerders van rolprente hul eie kosmiese verstaan op dié van andere projekteer terwyl hulle eintlik pluralisties wil wees. Die bevindinge van hierdie studie was vir my verrassend. Dit bring eerstens, soos verwag, wel helderheid oor die aard van verskille tussen die Westers-Christelike en die tradisionele Afrika kosmologieë, asook hoe dit in die praktyk kan uitspeel aan die hand van simboliese interpretasies. Die integrasie van die drie teorieë het my egter ook die kans gebied om ‟n metode vir ’n religieus-kosmologiese analise van identiteit te ontwikkel. Hiervolgens kan ‟n ontleder van rolprente op ‟n redelike, sistematiese en sistemiese manier tussen sy of haar eie, sowel as ‟n moontlike ander, paradigma onderskei. Dit laat die ontleder toe om die eie paradigma te erken, sowel as respek te betoon teenoor ’n ander paradigma – sonder om die eie op die ander te projekteer. Daarom verminder hierdie metode veral ook die kans op die gebruik van ‟n dubbele-teks interpretasie wat uitsluiting van die ander handhaaf of bevorder. Hierdie metode, sowel as die bevindinge van die studie, kan veel wyer as die veld van Religie en Media toegepas word, omdat dit te make het met die verstaan van identiteit en verskillende maniere van behoort aan die kosmiese totaliteit.
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Lee, Thomas R. "Equipping young pastors who serve in traditional congregations with transformational leadership skills in western North Carolina at the Buncombe Baptist Resource Center, Asheville, North Carolina." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Holmgren, E. Henry. "Signs and wonders in Africa a biblical perspective in interaction with western missions, African independent churches and African traditional religion, with particular reference to Zambia /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Handschuch, Christina [Verfasser], Meike [Akademischer Betreuer] Wollni, Matin [Akademischer Betreuer] Qaim, and Achim [Akademischer Betreuer] Spiller. "Traditional Food Crop Production and Marketing in Sub-Saharan Africa - The Case of Finger Millet in Western Kenya / Christina Handschuch. Gutachter: Matin Qaim ; Achim Spiller. Betreuer: Meike Wollni." Göttingen : Niedersächsische Staats- und Universitätsbibliothek Göttingen, 2014. http://d-nb.info/1048469913/34.
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Mokhwesana, Matseleng Miriam. "A critique of H.P. Maredi's dramas." Diss., 2004. http://hdl.handle.net/10500/1951.
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The aim of this study is to explore HP Maredi's three selected dramas in order to understand his literary practice.These are Mowang wa Matuba , Mo go fetileng kgomo and Lapa ke mosadi.
Through his writings one can sense that Maredi wants black people to be aware of their historical origins. He also wants to pass down native customs and traditions to future generations.
The whole study discusses the following :
■different perceptions Africans and Westerners hold with regard to depletion of wild animals and the smoking of dagga.
■institutions and activities in the Northern Sotho culture which Maredi considers socially essential.
■portrayal of characters through their relations to, and interactions with their physical and social environments.
■recurrence and reversal as the elements that produce rhythm in drama.
■conclusion and the recapitulation of this study.African Languages
M.A. (African Languages)
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Conteh, Prince Sorie. "Fundamental concepts of Limba traditional religion and its effects on Limba Christianity and vice versa in Sierra Leone in the past three decades." Thesis, 2004. http://hdl.handle.net/10500/1418.
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This study is the product, chiefly, of fieldwork, undertaken in Sierra Leone, which sought to interview and experience contemporary Limba religio-cultural practices. Using a systematic approach, the goal was to provide a broader understanding of Limba religion, as well as to discover the effect of Limba religiosity, and the tenacity with which the Limba hold to their culture and religion, on the National Pentecostal Limba Church (NPLC) over the past three decades.
The study begins with an introduction, which outlines its objectives and structure, the research methods, and its general outline. This is followed by a basic introduction to the socio-history of the Limba people, their origin, environment, language, politics, economy and other socio-cultural characteristics, in order to provide an understanding of the background on which their religion is formed.
The heart of the study is a detailed examination of Limba religious beliefs and their intersection with Christianity. It includes a definition of Limba religion and its components. This seeks to identify the current state of Limba religion amidst the changes it has experienced and continues to experience as a result of internal and external influences, and to provide a template for this study, an analysis of the Limba belief in a supreme creator God whom they call Kanu Masala, his epithets, attributes and activities, Limba worship and worship methods, the Limba understanding of the spirit world, humankind, sin and salvation, and the roles of sacred specialists.
The study concludes with an examination of the causes of the tenacious loyalty with which some Limba Christians hold to their traditional religious beliefs and practices, their reluctance to part with them, and the effects of their dual religiosity on the NPLC, as well as the church's response, and the resulting reciprocal effects over the past three decades in Sierra Leone. This study fills a gap in the extant literature about the ethno-theological landscape of Sierra Leone, and provides a detailed study on the intersection of African Traditional Religion and Christianity.Systematic Theology & Theological Ethics
D.Th. (Systematic Theology)
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Conteh, Prince Sorie. "The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and Christianity." Thesis, 2008. http://hdl.handle.net/10500/2316.
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This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil.Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)
Books on the topic "Western Christian tradition"
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The Judaeo-Christian tradition. 2nd ed. New Haven: Yale University Press, 1995.
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The Christian tradition: Beyond its European captivity. Philadelphia: Trinity Press International, 1992.
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Delivering the word: Preaching and exegesis in the western Christian tradition. London: Equinox Pub., 2011.
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Stephen, Platten, ed. Anglicanism and the western Christian tradition: Continuity, change and the search for communion. Norwich: Canterbury Press, 2003.
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Theology without boundaries: Encounters of Eastern Orthodoxy and Western tradition. Louisville, Ky: Westminster/John Knox Press, 1992.
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Tombeur, Paul. Cetedoc library of Christian Latin texts: Data base for the Western Latin tradition : user's guide. Turnhout: Brepols, 1991.
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Sorrell, Roger D. St. Francis of Assisi and nature: Tradition and innovation in western Christian attitudes toward the environment. New York: Oxford University Press, 2009.
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The evolution of philosophy: An overview of Western thought as it relates to Judeo-Christian tradition. New York: Alba House, 1987.
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Sorrell, Roger D. St. Francis of Assisi and nature: Tradition and innovation in western Christian attitudes toward the environment. New York: Oxford University Press, 2009.
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St. Francis of Assisi and nature: Tradition and innovation in Western Christian attitudes toward the environment. New York: Oxford University Press, 1988.
Find full textBook chapters on the topic "Western Christian tradition"
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Brockman, David R. "Tensions in the Western Christian Tradition." In Dialectical Democracy through Christian Thought, 33–62. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342539_3.
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Legros, Dominique. "Monogamy? Exoticizing a 3,000-Year-Old Pre-Christian Western Tradition." In Mainstream Polygamy, 13–30. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8307-6_2.
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Garzaniti, Marcello. "Michel Trivolis / Maxime Le Grec (env. 1470-1555/1556). Processus de modernisation et fin du Moyen âge en Russie." In Biblioteca di Studi Slavistici, 49–65. Florence: Firenze University Press, 2017. http://dx.doi.org/10.36253/978-88-6453-507-4.06.
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The study aims to read the biography of Maximus the Greek in the light of the culture of humanism and the Christian renewal movements taking place between fifteenth and sixteenth century, and to highlight his role as educator in Russia. The ecclesiastic hierarchy tried to come to terms with his authoritative personality, making the most of his work to counter the influence of the Western world. At the same time, they kept him under strict control, while he intervened against anything that might undermine the authentic Christian and the monastic tradition.
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Zakai, Avihu. "Mimesis: An Apologia for Western Judaeo-Christian Humanist Tradition in an Age of Peril, Tyranny, and Barbarism." In Erich Auerbach and the Crisis of German Philology, 83–161. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40958-0_7.
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van Vliet, Jan. "An Ontology of Human Flourishing: Economic Development and Epistemologies of Faith, Hope, and Love." In Historical and Multidisciplinary Perspectives on Hope, 239–61. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_13.
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Abstract This chapter demonstrates that the presence of poverty, and its associated pathologies, is of concern to all humankind whose innate desire is to seek the flourishing of fellow humanity. The traditional, often unsuccessful, methods of poverty alleviation have been challenged in creative, bold, and refreshing ways that are superior in both identifying poverty and moving agencies and pathways toward greater success. This involves a technical application of quantitative microeconomics which is paired with expertise and insights on human behavior gleaned from the behavioral sciences. It turns out that human behavior is often better explained by behavioral categories such as hope than by traditional assumptions of rationality. Drawing from the western philosophical and Christian theistic traditions (between which there is considerable overlap), this innate desire to hope is explained as part of that triad of virtues—faith, hope, and love—that comprise the epicenter of the human condition. The Christian-theistic tradition postulates that this condition of hope for a physically and metaphysically-redeemed humanity requires certain lived behaviors in the present, even as we approach, ultimately, the very telos of our existence. Paramount among these behaviors is the pursuit of socio-economic justice. Much use is made of narratives to illustrate the lived reality of those living in desperation but buoyed by hope.
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Lawton, Denis, and Peter Gordon. "The Judaeo-Christian Tradition." In A History of Western Educational Ideas, 31–43. Routledge, 2019. http://dx.doi.org/10.4324/9781315821993-4.
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"Ascending numbers: Augustine's De musica and the Western tradition." In Christian Origins, 194–224. Routledge, 2012. http://dx.doi.org/10.4324/9780203354032-16.
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"CHAPTERIII THE WESTERN CHURCH IN THE MIDDLE AGES." In Mystics of the Christian Tradition, 95–158. Routledge, 2005. http://dx.doi.org/10.4324/9780203995846-10.
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Arnold, Jonathan. "Western Christian Sacred Music and Human Dignity." In Human Dignity in the Judaeo-Christian Tradition. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350073722.ch-008.
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Kane, Ross. "Conclusion." In Syncretism and Christian Tradition, 247–54. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197532195.003.0008.
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The period of late antiquity provides an example of how syncretism’s use has changed over recent decades as scholars increasingly probe the usefulness of categories like religion or syncretism when applying them to non-Western cultures. Recent scholarship like David Frankfurter’s indicates that the term “syncretism” can remain a useful designation in religious studies when used reflexively. The term’s history can be folded into its present usage, such that the power dynamics behind its negative usage can be turned around. Concluding and summarizing the book’s claims for Christian theology, I argue that some syncretisms can be seen as means of the body of Christ growing in history, which the Swahili language calls umwilisho, or body-making.
Conference papers on the topic "Western Christian tradition"
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.