Gotowe bibliografie tematyczne / Christian history

Gotowa bibliografia na temat „Christian history”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 1 lutego 2022

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Artykuły w czasopismach na temat "Christian history"

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Baker, Josiah. "Native American Contributions to a Christian Theology of Space". Studies in World Christianity 22, nr 3 (listopad 2016): 234–46. http://dx.doi.org/10.3366/swc.2016.0158.

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Native Christian theologians frequently contribute to a theology of space through their writings on other theological subjects. Native American traditionalism is structured spatially; mythology, rituals and ethics are entirely focused on the tribe's surroundings and the individual's responsibility in living within his or her own place. Thus, Native Christians continue this thought by expressing and exploring the Christian faith through spatial constructs. In discussing the Kingdom of God, they speak of the implications of where the Kingdom resides rather than focusing on when it will be consummated. Additionally, they write on the Christian's responsibility in preserving harmony throughout creation and debate about how this spatial harmony is achieved. In liberation theology, they claim societies can only be liberated by re-establishing their relationship to their surrounding environment; in this way, creation is the basis for liberation. They also discuss the locational implications of eschatology, analysing what it means for every place within the cosmos to be renewed and how Christians should then live within these same places presently. Finally, a brief survey of other issues within theologies of space is presented, and consideration is given to the potential contributions Native Christian theologians could make to these issues as well.
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Bodman, Whitney. "History, Faith and Muslim-Christian Dialogue, 2". Review & Expositor 105, nr 1 (luty 2008): 39–51. http://dx.doi.org/10.1177/003463730810500105.

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Muslim-Christian Dialogue in the U.S. is, thankfully, a growing enterprise, but at the same time it lacks depth. In both communities, but particularly in the Muslim community, there is some wariness about the motives and candor of the other. Muslims generally have realized the importance of explaining their tradition to fellow Americans. Their account of Islam, strong on its spirituality and morality, usually lacks acknowledgment of its history and diversity. Many Christians are committed to hospitality to Muslims and usually initiate the encounters. Many are regretful of past and present hostile treatments of Islam and Muslims, but often have difficulty presenting the core faith that unites all Christians beneath the quite evident divisions in the church. One possible path to a deeper understanding between Muslims and Christians is through an intensive and focused examination of our Scriptures.
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GIBBENS, JOHN, N. ALTANCHIMEG i LYNN SUCHY. "An Effective Response to the Lessons of History in Mongolia". Unio Cum Christo 4, nr 1 (1.04.2018): 127. http://dx.doi.org/10.35285/ucc4.1.2018.art13.

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INTRODUCTION: Garamtseren Bayarjargal’s Article “Re-Establishment Of The Christian Church In Mongolia: The Mongolian Standard Version Translation By National Christians” Describes A Past Christian Presence Among Mongolians And Asserts That Post-1990 Mongolian Christianity Is Not New, But Is In A Process Of “re-establishment.” The Article Also Describes Mongolian Bible Translation History With Special Emphasis Given To The Author’s Mongolian Standard Version Bible Translation Project.
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Igreja, Victor, i Béatrice Dias Lambranca. "The Thursdays as They Live: Christian Religious Transformation and Gender Relations in Postwar Gorongosa, Central Mozambique". Journal of Religion in Africa 39, nr 3 (2009): 262–94. http://dx.doi.org/10.1163/157006609x449946.

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AbstractThis paper focuses on gendered processes of socialization experienced by Christian religious groups in different Christian churches in post-civil war Gorongosa, a district in the centre of Mozambique. Discourses of radical social transformation through Christian interventions and experiences are prominent among Christians, both men and women. Yet a comprehensive and longitudinal analysis of the social world in which the Christian groups are embedded and the performances of Christian men and women demonstrates the emergence of complex processes of transformation and continuities with local cultural beliefs and practices that many non-Christians have partially or thoroughly reformed or abandoned. These changes and continuities also encompass the manifestation of fluid forms of submission and creativity, and masculinities and femininities against the ideological notion of thoroughly new and closed Christian identities. The overall analysis suggests that the tension between the practices of change and continuity are necessary in order to create and sustain the legitimacy of the various Christian groups in Gorongosa.
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Williams, Rowan. "Silence: A Christian History". Common Knowledge 22, nr 1 (styczeń 2016): 122–23. http://dx.doi.org/10.1215/0961754x-3323073.

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Fitzmaurice, John. "Silence: A Christian History". Journal of Contemporary Religion 30, nr 3 (2.09.2015): 548–49. http://dx.doi.org/10.1080/13537903.2015.1081374.

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Kozłowski, Wojciech. "Christian history. An introduction". European Review of History: Revue européenne d'histoire 21, nr 5 (3.09.2014): 786–87. http://dx.doi.org/10.1080/13507486.2014.952097.

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Panegyres, Konstantine. "Christian and Non-Christian Agricultural Deities". Mnemosyne 70, nr 1 (20.01.2017): 115–29. http://dx.doi.org/10.1163/1568525x-12342123.

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This article explores a continuity in the use of agricultural deities in rural areas by Christians and non-Christians. Beginning with a discussion of a passage from Arnobius’Adversus nationes, it argues that the same traditions and spells emerge in the agricultural sphere in both non-Christian and Christian times, even though the deities described in the traditions and spells changed. It does so by comparatively analysing different agricultural spells and traditions, with particular attention given to specific examples ranging frombctoad. Ultimately, the article suggests how and why those involved in agriculture so readily worked their non-Christian customs, traditions, and spells into Christianity.
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Novak, David. "The Moral Crisis of the West: The Judaeo-Christian Response". Scottish Journal of Theology 53, nr 1 (luty 2000): 1–21. http://dx.doi.org/10.1017/s0036930600053874.

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To speak of Jewish-Christian relations at the present time requires one to immediately recognise how different these relations are in this more secular period of the history of Western Civilisation than they were in earlier, more religious periods of that history. Jewish-Christian relations today are certainly different in character from the way they were during much of the past two millennia, when ‘Western Civilisation’ was very much a ‘Christian’ civilisation. Throughout this very long, earlier period of history, Jews related to Christians as the masters of the world in which we were continually struggling to survive and maintain our communal life.
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Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina i Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang". Bogoslovni vestnik 79, nr 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.

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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background of a mixed village called Phung Khoang, contrasting the Christian vs. non-Christian cultural-religious views, and then discussing both the collaboration and tension played out over various historical periods.
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Rozprawy doktorskie na temat "Christian history"

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Matsutani, Motokazu. "Church over Nation: Christian Missionaries and Korean Christians in Colonial Korea". Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10234.

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This dissertation examines the interrelationships between the foreign Missions and the Korean Church in colonial Korea. In contrast to previous scholarship that assumes a necessary link between the Korean Church and Korean nationalism, this study focuses on the foreign Mission's predominance over the Korean Church as a major obstacle in the Korean Church's adoption of nationalism as part of its Christian vision.
East Asian Languages and Civilizations
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Plumer, Cathyann. "A history of Christian worship architecture". Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Kumar, R. C. Ghuna. "The history of the VBS movement in India". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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LaFosse, Mona Joy. "Situating 2 Timothy in early Christian history". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ60805.pdf.

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Gower, Margaret Marion. "The Heart of Peace: Christine de Pizan and Christian Theology". Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845469.

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This dissertation argues that, across her corpus, Christine de Pizan (c.1364-c.1431) advanced a notion of the common good that is both, and inseparably, political and theological. The project critically analyzes Christine’s theological notions of human personhood, moral formation, prudential self-interest, and destructive preoccupation with personal good. It demonstrates that Christine responded to, retooled, and restructured authoritative texts and traditions in order to compose a constructive notion of the common good. It argues that Christine wrote in the interest of peace in the bodies politic within which she counted herself: France, the Church, and Christendom. It concludes that Christine wrote to form persons for peace.
Religion, Committee on the Study of
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Kay, William Kilbourne. "A history of British Assemblies of God". Thesis, University of Nottingham, 1989. http://eprints.nottingham.ac.uk/13082/.

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There are two main historical works on Assemblies of God in Britain. The first is Donald Gee's Wind and Flame (originally published under the title The Pentecostal Movement in 1941; later revised and enlarged for publication in 1967). Gee was intimately involved in much of AoG's development not only in the British Isles but also overseas, There are, however, three things which Donald Gee fails to do and which I decided to attempt in the history which follows. First, and very properly, Gee underestimates his own contribution to the shape of British pentecostalism. A natural modesty prevented Gee from seeing all the value of his own efforts. Second, Gee very rarely gives the source of any information he cites. There is a complete absence of footnotes, references, printed materials and the like in his book. We simply do not know what and whom he consulted when he wrote. And, third, Gee fails to make any mention of the immense social and technological changes which took place in his life time. He gives us the foreground without the background, and yet the background was important. It matters, for example, that ordinary commercial air travel opened up after the 1939-45 war or that telephones became common in the 1950s. The Pentecostal movement did not develop in a vacuum and sometimes successful events are explicable by reference to forgotten factors. For example, the success of the great Stephen Jeffreys crusades makes more sense when one knows that, at one stage, he moved from town to town, each within easy travelling distance of the others; this allowed those who had been attracted by one set of meetings to travel to the next. Or that these crusades took place when the national health service in Britain did not exist and people were more desperate in their search for healing. The second main work is Walter Hollenweger's The Pentecostals (SCM, 1972). This sets British pentecostalism in a world wide context and allows comparisons with Pentecostal churches in Latin America, Canada, Australia, New Zealand, the Continent and North America. Inevitably, therefore, Hollenweger's book paints on a broad canvas and omits many events within British Assemblies of God. At the end of this thesis a list is given of all the people I interviewed or consulted by phone. Not listed, however, because references are given at appropriate places in the text or notes, are the various documents which became available to me. These included letters, handbills, newspaper cuttings, minute books, diaries, reports submitted to the General Conference, accounts, short-lived magazines and, of course, all the volumes of Redemption Tidings. Undoubtedly Redemption Tidings proved to be the richest source of information. It was published continuously from 1924-85 and contained a whole variety of articles, crusade reports, letters, editorials, stenographically recorded sermons, advertisements and the like which, more than any other single source, recreate early pentecostalism. Redemption Tidings was published monthly 1924-33 and then fortnightly 1934-1956 and weekly 1956-1985. So far as the ordering of the following history is concerned, I have simply moved forward decade by decade and with little attempt to group subjects together thematically. This rather unimaginative approach has the virtue of being systematic and it was used by Adrian Hastings in his excellent A History of English Christianity: 1920-1985 (Collins, 1986). At the start of each major section, I have briefly outlined the economic and political events of the era. At the end of each major section, I have paused for sociological comment. These comments are not intended to be exhaustive. Rather, I have used some of the tools and concepts of sociology to illuminate the historical development previously described. Alternation between description and analytic comment is slightly clumsy, but seemed to be the only sensible way of handling the overall task. The events of Pentecostal history are simply not well enough known to take them for granted: they need to be described first. Any attempt to describe them while simultaneously analysing them would have proved confusing in the extreme. It is also necessary to point out that this history pays particular attention to Pentecostalism in Britain and only mentions missionary work overseas to the extent that this it is relevant to what was happening in Britain. In some respects this is unfortunate, but to do justice to the extraordinary work of men and women in various continents of the world would require a separate study of comparable length.
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Stiles, Paula R. "Christian and non-Christian Templar associates in the 12th and 13th century crown of Aragon". Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13665.

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This thesis seeks to illuminate the nature, extent and complexity of Templar interactions with their associates, particularly non-Christians, women and Mozarabs, by examining these interactions where the most evidence exists for them---northeastern Spain. Evidence for Temple associations with both Christians and non-Christians is strongest and most prolonged here. The overall nature of these interactions was friendlier than expected in a crusading group. In fact, Templars actively competed with the secular Church, nobility and the king in the Crown of Aragon for lordship over non-Christians because non-Christians were a lucrative tax base. Some non-Christians also sought association with the Templars because the Templars were a strong, international group with friendly ties to the Aragonese kings. The Temple could therefore offer protection from other lords against excessive taxation and exploitation, and physical attack. Documentary evidence shows mutually beneficial interactions as the Temple's (and its non-Christian associates') ongoing preference over time and space. Chapter one examines Templar interactions in general, both with associates and non-associates. Chapter two looks at Templar associations in Novillas, the first Templar house founded in the Crown of Aragon. Chapter three deals with the Tortosa and the lower Ebro Valley, which has the most varied surviving Templar documentation in the areas studied. Chapter four deals with Gardeny (in Lleida/Lerida), which has the largest number of surviving documents for all of the areas in the study. Chapter five looks at Monzon and Barcelona, the main Templar houses for Aragon and Catalonia respectively. The last chapter deals with Huesca, the northernmost house in the study.
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Bear, Carl. "Christian funeral practices in late fourth-century Antioch". Thesis, Graduate Theological Union, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10646813.

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Carl Bear This study considers the ways in which the complex debates about appropriate Christian funeral practices in late fourth-century Antioch indicated some of the ways in which Christians' ritual practices embodied their theological beliefs and enacted their religious identities. Sources used to study Christian funerals include the homilies of John Chrysostom, the orations of Libanius, the church order known as Apostolic Constitutions , the historiographic and hagiographic work of Theodoret, and archaeological remains. The analysis of the sources utilizes methods of liturgical history that focus on the perspectives and experiences of ordinary worshipers, and attends to the biases and limitations inherent in the historical record. It also places Christian funeral practices in the context of larger questions surrounding religious identity and ritual in Antioch, especially within the Christian cult of the saints and eucharistic liturgies.

Ordinary Christians and church leaders in fourth-century Antioch had different ideas about how to Christianize their funerals. Criticism from church authorities that Christians' funeral practices were inconsistent with Christian faith in the resurrection were one-sided. Instead, it seems that ordinary Christians had their own ideas about appropriate ways to care for their dead ritually. Especially in the case of mourning and other contested practices, Christians were giving expression to their human emotions of bereavement, loss, and concern for the dead in culturally prescribed ways. Church leaders, such as John Chrysostom., however, desired Christian funeral practices that exhibited fewer cultural influences and that distinctly demonstrated Christian belief in the resurrection in all aspects of the ritual.

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Shannon, John N. "A history of the Christian and Missionary Alliance in Argentina". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Beck, Albert R. "An examination and analysis of the providentialism found in Christian school history textbooks". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Książki na temat "Christian history"

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Arnold, Marvin M. Christian church history. Washington, Mich: Arno Publications, 1987.

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Cameron, Euan, red. Interpreting Christian History. Oxford, UK: Blackwell Publishing Ltd, 2005. http://dx.doi.org/10.1002/9780470774168.

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Willis, John R. History of Christian Thought. Pompano Beach, FL: Exposition Press of Florida, 1985.

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Christian community in history. New York: Continuum, 2004.

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Haight, Roger. Christian community in history. New York: Continuum, 2004.

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Haight, Roger. Christian community in history. New York: Continuum, 2004.

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Fisher, George Park. History of Christian doctrine. New York: Charles Scribner's Sons, 1989.

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MacCulloch, Diarmaid. Groundwork of Christian history. London: Epworth Press, 1987.

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MacCulloch, Diarmaid. Groundwork of Christian history. London: Epsworth, 1987.

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Christian history made easy. Torrance, Calif: Rose Pub., 2009.

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Części książek na temat "Christian history"

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Tubbs, Nigel. "Mediaeval Christian Philosophy". W History of Western Philosophy, 40–69. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230244849_4.

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Taliaferro, Charles. "Early Christian thought". W The History of Evil in Antiquity, 34–44. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781315630052-4.

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Cameron, Averil. "Christian Literature and Christian History". W Markion und der biblische Kanon / Christian Literature and Christian History. Berlin, Boston: De Gruyter, 2016. http://dx.doi.org/10.1515/9783110431384-003.

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Hvidt, Niels Christian. "Prophecy and History". W Christian Prophecy, 35–122. Oxford University Press, 2007. http://dx.doi.org/10.1093/acprof:oso/9780195314472.003.0003.

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Lincoln, Andrew. "A Christian Vision". W Spiritual History, 223–80. Oxford University Press, 1996. http://dx.doi.org/10.1093/acprof:oso/9780198183143.003.0010.

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Noll, Mark A. "‘Christian America’ and ‘Christian Canada’". W The Cambridge History of Christianity, 359–80. Cambridge University Press, 2001. http://dx.doi.org/10.1017/chol9780521814560.023.

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Ben-Shalom, Ram. "History of the Church". W Medieval Jews and the Christian Past, tłumacz Chaya Naor, 148–76. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781904113904.003.0005.

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This chapter focuses on stories of saints and popes as presented by Jews. In the Middle Ages, the Church had a significant place in Jewish life. The fragile coexistence of Jews and Christians was based on the Augustinian idea of ‘tolerance’, which left room for Jews in the Christian world. Hence, Jewish comments and observations, based on a large and varied number of Christian sources, provide a lot of information about the Church's impact on the Jews' historical consciousness. A considerable portion of the historical information about the Church was acquired from Christian exempla and hagiography, and it is interesting that Jews often used this material in their own exempla.
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"Spirituality and History". W Native and Christian, 35–88. Routledge, 2012. http://dx.doi.org/10.4324/9780203447437-5.

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"Questions of history". W Studying Christian Spirituality, 161–96. Routledge, 2007. http://dx.doi.org/10.4324/9780203944776-11.

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Backhouse, Stephen. "History". W Kierkegaard's Critique of Christian Nationalism, 125–60. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199604722.003.0005.

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Streszczenia konferencji na temat "Christian history"

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Enasoae, Iosif. "THE CHRISTIAN FAMILY PROMOTES THE ESSENTIAL HUMAIN CHRISTIAN VALUES". W SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.028.

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Enasoae, Iosif. "THE HUMAN LOVE - SOLIDARITY AND CHRISTIAN CHARITY". W SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.030.

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Tuca, Nicusor. "A PHILOSOPHICAL PERSPECTIVE ON THE CHRISTIAN ORTHODOX HYMNOGRAPHY". W SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.088.

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Balan, Corneliu Dragos. "VALENCES OF FREEDOM IN PHILOSOPHY AND CHRISTIAN THEOLOGY". W SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.117.

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Vasile, Adrian. "THE CHRISTIAN APOLOGIST ATTITUDE TOWARDS PHILOSOPHY OF THEIR TIME". W SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.109.

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HIRAOKA, RYUJI. "JESUITS, COSMOLOGY AND CREATION IN JAPAN’S “CHRISTIAN CENTURY” (1549–1650)". W Conference on History of Mathematical Sciences: Portugal and East Asia V. WORLD SCIENTIFIC, 2018. http://dx.doi.org/10.1142/9789813233256_0010.

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Trokal', T. V. "The problem of Christian justification for the use of violence in the process the emergence of medieval ideology of the Crusades". W Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-08-2019-02.

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy". W 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.
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Natsvaladze, Mamuka. "“GREEK PROJECT” – CLUE TO THE HISTORY OF GEORGIA 50-90-IES OF XVIII CENTURY". W Proceedings of the XXIII International Scientific and Practical Conference. RS Global Sp. z O.O., 2020. http://dx.doi.org/10.31435/rsglobal_conf/25112020/7247.

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Global international project of the 70-80-s of the XVIII century envisaging a new distribution of Europe based on the areas of the Ottoman Empire is reviewed in the article. This topic acquires a final feature in a conceptual form in the correspondence between Catherine II and the Emperor of Austria and the Holy Roman Empire Josephus II under the name of "Greek Project". The article is a scientific fragment of a monograph, reviewing the Greek Project in regard of the Caucasus for the first time in historiography. Initially, Soviet historiography strictly separated itself from the Greek Project, since the objective research of the latter would ensure presenting the Russian Empire as an aggressive state. Afterwards, the research of this project was converted into a narrow political framework and presented as a plan to conquer Crimea. The Greek Project can be unequivocally considered as a key to the history of Georgia of 50-80-ies of the XVIII century. A number of studies have shown that numerous problematic questions remain unanswered until the present day without considering the Greek Project. Patience and tolerance shown by the King of Kartli - Kakheti Erekle II towards the Russian intrigues cannot be explained without the Greek Project. Georgia acquires qualitatively different and desired form of all time through the implementation of the Greek Project. The Greek Project is an attempt to create a Christian global political model, a political background that can serve as a precondition for the restoration of a real united Caucasian Home, ensuring a guarantee of irreversible development and security for all royal principalities and khanate in the Caucasus. This is the reason, the state oriented thinker Erekle II, avoids responding with aggression to the permanent intrigues of Russia. Erekle II tries to get involved in this great political game as a sovereign of a full-fledged political entity. Such attitude of Erekle is a guarantee of success for the Imperial Court of St. Petersburg. However, Russia chooses a completely different way - confronting Erekle's benevolent alliance with hostile, imperial sentiments. The main message of these sentiments is that a united Caucasus, independent Georgian kingdoms for Russia is considered to be an anti-Russian phenomenon. This consistent and hostile attitude towards the Caucasus became the reason for the failure of Russian policy - it could neither establish a model of Christian globalization nor neutralize the Ottomans. Therefore, the study and understanding of the referred problem is rather important to determine the directions and priorities of modern political processes.
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Kurtoğlu, Ramazan. "Financial-Economic Crisis and Hollywood’s Social Transformation Operations by Horror Movies". W International Conference on Eurasian Economies. Eurasian Economists Association, 2014. http://dx.doi.org/10.36880/c05.01055.

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The fastest change and transition in the human history is neoliberal capitalism’s 30 year global free market politics project which affects every part of the world with 1978 Washington Consensus. According to John Gray who is a well known academician and an intellectual of the new right-wing, neoliberalism is an apocalyptic secular religion which is based on pagan and Christian values and its ultimate goal is post-apocalyptic heaven in the real world. The best marketing expert of this heaven is, Hollywood based American cinema industry in crisis as well as in regular times. In this study, the effects of the horror movies to the subconscious under economical crises period will be analyzed.
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Raporty organizacyjne na temat "Christian history"

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Martin, Kathi, Nick Jushchyshyn i Claire King. Christian Lacroix Evening gown c.1990. Drexel Digital Museum, 2017. http://dx.doi.org/10.17918/wq7d-mc48.

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The URL links to a website page in the Drexel Digital Museum (DDM) fashion image archive containing a 3D interactive panorama of an evening gown by French fashion designer Christian Lacroix with related text. This evening gown by Christian Lacroix is from his Fall 1990 collection. It is constructed from silk plain weave, printed with an abstract motif in the bright, deep colors of the local costumes of Lacroix's native Arles, France; and embellished with diamanté and insets of handkerchief edged silk chiffon. Ruffles of pleated silk organza in a neutral bird feather print and also finished with a handkerchief edge, accentuate the asymmetrical draping of the gown. Ruching, controlled by internal drawstrings and ties, creates volume and a slight pouf, a nod to 'le pouf' silhouette Lacroix popularized in his collection for Patou in 1986. Decorative boning on the front of the bodice reflects Lacroix's early education as a costume historian and his sartorial reinterpretation of historic corsets. It is from the private collection of Mari Shaw. The panorama is an HTML5 formatted version of an ultra-high resolution ObjectVR created from stitched tiles captured with GigaPan technology. It is representative the ongoing research of the DDM, an international, interdisciplinary group of researchers focused on production, conservation and dissemination of new media for exhibition of historic fashion.
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Maiangwa, Benjamin. Peace (Re)building Initiatives: Insights from Southern Kaduna, Nigeria. RESOLVE Network, wrzesień 2021. http://dx.doi.org/10.37805/pn2021.22.lpbi.

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Violent conflicts and crime have reached new heights in Nigeria, as cases of kidnapping, armed banditry, and communal unrests continue to tear at the core of the ethnoreligious divides in the country. Southern Kaduna has witnessed a virulent spree of communal unrest in northern Nigeria over the last decade due to its polarized politics and power differentials between the various groups in the area, particularly the Christians and Muslims, who are almost evenly split. In response to their experiences of violence, the people of that region have also shown incredible resilience and grit in transforming their stress and suffering. This policy note focuses on the transformative practices of the Fulani and other ethnic communities in southern Kaduna in terms of how they problem-solve deep-seated socio-political rivalries and violent relations by working through their shared identity, history, and cultures of peace. The note explores how peace practitioners and donor agencies could consolidate local practices of sustaining peace as complementary or alternative resources to the state’s liberal system.
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