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Artykuły w czasopismach na temat „Christian history”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 lutego 2022

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1

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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McCall, Jaison K. D. "The Double Consciousness of Blackness and Christianity: Towards a Biblical Intersectionality". Christian Education Journal: Research on Educational Ministry 16, nr 2 (26.07.2019): 328–43. http://dx.doi.org/10.1177/0739891319847694.

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This research uniquely aims to introduce a biblical intersectionality approach and its usage in reconciling the double consciousness of the Black Christian. Related to Christian education, this research informs issues associated with Christian identity development and redemptive formation among black Christian students. The unique history of African Americans aids in Black Christians feeling a part of and apart from their faith. A biblical approach to intersectionality supports understanding the complexity of the lived experience.

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12

Slater, Thomas B. "On the Social Setting of the Revelation to John". New Testament Studies 44, nr 2 (kwiecień 1998): 232–56. http://dx.doi.org/10.1017/s0028688500016490.

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Revisionists have argued that no empire-wide persecution of Christians occurred in the late first century and that Domitian was neither a persecutor of Christians nor an evil, incompetent ruler. This essay agrees with those points but also argues that a closer examination of extant Roman and Christian late first/early second century writers demonstrates that Christians were held in low esteem and suffered in Roman society because of their religious convictions. This study argues that Revelation was a Christian response to religio-political pressures by indigenous Asian pagans upon Christians to conform to traditional social practices in Roman Asia.

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Brandner, Tobias. "Trying to Make Sense of History: Chinese Christian Traditions of Countercultural Belief and their Theological and Political Interpretation of Past and Present History". Studies in World Christianity 17, nr 3 (grudzień 2011): 216–36. http://dx.doi.org/10.3366/swc.2011.0026.

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The dramatic changes occurring in China in recent years have made many intellectuals ask about history, its values, and its purpose. When Chinese Christians reflect about history they find themselves in a contradictory situation. They enjoy the fruits of tremendous social changes, yet they also experience ongoing hostility of the state. Equally, they recognise that social change is not only a blessing, but may also contribute to growing disintegration in society. This paper introduces three interpretations of Chinese history offered by independent Christian groups or individuals. They are attempts to make sense of history and the radical changes and emerging contradictions of the past years. The historical constructs try to shed light on the question where Christians stand in this process of change. The examples presented are (a) the Back to Jerusalem Movement (BJM), a strongly revivalist missionary movement, (b) Yuan Zhi Ming who became famous through a DVD, called China's Confession, and (c) Ren Bumei, a Christian intellectual. They all in different forms offer a political theology that shows a political assertiveness and outspokenness that is atypical of the independent Christian tradition in China. The article concludes that the three presented historical interpretations stand in continuity with a long countercultural history in China. They reflect an experience of powerlessness and a promise of empowerment that are both responses to the experience of life in a totalitarian state.

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14

Martin, Luther H. "History, historiography and Christian origins". Studies in Religion/Sciences Religieuses 29, nr 1 (marzec 2000): 69–89. http://dx.doi.org/10.1177/000842980002900105.

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The study of Christian origins should in no way differ from the study of anything past and, yet, historical studies of Christianity continue to "privilege" the data with imagined origins. In contrast to such imaginative fictions, critical historiography is based on human events presumed actually to have occurred. The productions of and, consequently, the explanations for such data instantiate both the material and the mental environments of human beings. Whereas the common constraints of biology are clear and those of cognition are increasingly so (although both are traditionally discounted in accounts of Christian beginnings), historically valid theories of socio-cultural contingencies remain contested, as does the relationship between these three domains. Since the earliest historical evidence for "Christian" groups is socio-cultural, i.e., textual, might these texts be better understood historically as themselves positive data for a plurality of Christian social formations rather than as historiographical documents containing positivistic data about Christian origins? In this way, it is possible to access real activities of real human beings in the past in their actual relationships.

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Castañeda, María de la Revelación. "Christian Ethics: A Brief History". Incarnate Word 2, nr 8 (2010): 999–1001. http://dx.doi.org/10.5840/tiw20102839.

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Schottler, Sophie. "Routledge Companion to Christian History". Theological Librarianship 1, nr 2 (19.11.2008): 89–90. http://dx.doi.org/10.31046/tl.v1i2.52.

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Cass, Ramona. "Christian Nursing Leaders Make History". Journal of Christian Nursing 5, nr 3 (1988): 24–26. http://dx.doi.org/10.1097/00005217-198805030-00010.

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Weil, Louis. "The History of Christian Litanies". Liturgy 5, nr 2 (styczeń 1985): 32–37. http://dx.doi.org/10.1080/04580638509408727.

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McGlashan, Robin. "Sacred History, Saivite and Christian". Theology 111, nr 860 (marzec 2008): 108–16. http://dx.doi.org/10.1177/0040571x0811100205.

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Drees, Willem B. "HISTORY, HINDUISM, AND CHRISTIAN HUMANISM". Zygon® 46, nr 3 (12.08.2011): 515–16. http://dx.doi.org/10.1111/j.1467-9744.2011.01215.x.

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Moore, R. Laurence, i Ronald A. Wells. "History and the Christian Historian." Journal of American History 87, nr 1 (czerwiec 2000): 187. http://dx.doi.org/10.2307/2567927.

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Severn, Paul. "A history of Christian pilgrimage". International Journal for the Study of the Christian Church 19, nr 4 (2.10.2019): 323–39. http://dx.doi.org/10.1080/1474225x.2019.1692274.

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de Wet, Chris L. "Journal of Early Christian History". Journal of Early Christian History 1, nr 1 (styczeń 2011): 1–2. http://dx.doi.org/10.1080/2222582x.2011.11877227.

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Coggins, Owen. "Christian metal: history, ideology, scene". Culture and Religion 16, nr 4 (2.10.2015): 449–51. http://dx.doi.org/10.1080/14755610.2015.1109747.

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Maiden, John. "The History of Christian Europe". Theology 113, nr 875 (wrzesień 2010): 379. http://dx.doi.org/10.1177/0040571x1011300516.

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Ronnevik, Andrew. "Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities". Religions 12, nr 3 (10.03.2021): 180. http://dx.doi.org/10.3390/rel12030180.

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In this article, I consider how an integration of Dalit theology and Indian Christian history could help Dalit theologians in their efforts to connect more deeply with the lived realities of today’s Dalit Christians. Drawing from the foundational work of such scholars as James Massey and John C. B. Webster, I argue for and begin a deeper and more comprehensive Dalit reading and theological analysis of the history of Christianity and mission in India. My explorations—touching on India’s Thomas/Syrian, Catholic, Protestant, and Pentecostal traditions—reveal the persistence and complexity of caste oppression throughout Christian history in India, and they simultaneously draw attention to over-looked, empowering, and liberative resources that are bound to Dalit Christians lives, both past and present. More broadly, I suggest that historians and theologians in a variety of contexts—not just in India—can benefit from blurring the lines between their disciplines.

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Berzon, Todd. "Ethnicity and Early Christianity: New Approaches to Religious Kinship and Community". Currents in Biblical Research 16, nr 2 (30.01.2018): 191–227. http://dx.doi.org/10.1177/1476993x17743454.

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This article outlines how recent scholarly interventions about notions of race, ethnicity and nation in the ancient Mediterranean world have impacted the study of early Christianity. Contrary to the long-held proposition that Christianity was supra-ethnic, a slate of recent publications has demonstrated how early Christian authors thought in explicitly ethnic terms and developed their own ethnic discourse even as they positioned Christianity as a universal religion. Universalizing ambitions and ethnic reasoning were part and parcel of a larger sacred history of Christian triumphalism. Christian thinkers were keen to make claims about kinship, descent, blood, customs and habits to enumerate what it meant to be a Christian and belong to a Christian community. The narrative that Christians developed about themselves was very much an ethnic history, one in which human difference and diversity was made to conform to the theological and ideological interests of early Christian thinkers.

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Jensen, Jan. "Christianity, Presence, and the Problem of History". Suomen Antropologi: Journal of the Finnish Anthropological Society 45, nr 2 (17.03.2021): 3–16. http://dx.doi.org/10.30676/jfas.v45i2.90016.

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In this article, I compare two forms of Christian temproality in the Faroe Islands. In so doing, I problematize some of the ways in which the idea of history has been applied theoretically to studies of churches and congregations in the country. As a remedy to what I see as the shortcomings of social theory when applied to Pentecostal temporality, I propose seeing the latter as a form of extended present. This is set in contrast to dispensationalism, which sees historical and theological time as occuring in a sequential manner. Dispensationalism in this context refers more than anything to the Plymouth Brethren, who make up the biggest group of non-Lutheran Christians in the Faroe Islands. Finally, I reflect on how temporality is shaped by operational goals that differ between similar, yet subtly different Christian practitioners. Keywords: Faroe Islands, Pentecostalism, temporality, history, theology, presence, dispensationalism, orthodoxy

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Carpenter, Joel A. "Christian History as World History: A Review Essay". International Bulletin of Mission Research 44, nr 1 (12.09.2019): 74–78. http://dx.doi.org/10.1177/2396939319871005.

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This review essay discusses the status of “World Christianity” as a field of study, then highlights the features of the book at hand. It is an exercise in world history more than church history, focusing on how Christianity in various parts of the world responded to the twentieth century’s greatest challenges. The book addresses the rise of millenarianism and fundamentalism, neo-orthodoxy, liberation theology, Pentecostalism, and ecumenism. But its more intent focus is on how Christianity addressed the century’s world wars, colonialism, nationalism, secularism, rise of radical Islam, human rights, migration, and the growing power of the state.

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Lennan, Richard. "Book Review: History of Christian Dogma. By Ferdinand Christian Baur". Theological Studies 77, nr 4 (17.11.2016): 969–70. http://dx.doi.org/10.1177/0040563916666828l.

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Matalu, Muriwali Yanto. "EMOTION AND ITS RELEVANCE TO THE POLEMIC BETWEEN REFORMED AND PENTECOSTAL/ CHARISMATIC". VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 7, nr 1 (20.04.2020): 69–83. http://dx.doi.org/10.51688/vc7.1.2020.art5.

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The relevance of emotions in Christian worship have become an important issue particularly when polemic on this topic emerges between Reformed and Pentecostal/Charismatic Christians. In this paper, I strive to study and analyze the emotions both in history and in recent study to find out the concept and meaning of that term in the hope that this research contributes to both Reformed and Pentecostal/Charismatic toward a better worship in the future. I start with presenting the polemic between Reformed and Pentecostal/Charismatic, then describing the concept and meaning of the emotions in history and in recent research, and finally, making proposals on how emotions to be used in Christian worship. KEYWORDS: Emotions, history of emotions, Reformed, Pentecostal/Charismatic, Christian worship

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Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins". Harvard Theological Review 106, nr 4 (październik 2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.

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At least since the time of Ferdinand Christian Baur in the mid-nineteenth century, the concepts of “Jewish Christianity” and “Gentile Christianity,” together with related binary pairs (Jewish Christian / Gentile Christian, Jews / Gentiles), have functioned as basic categories in the critical investigation of Christian origins. Adopting the voice of his hero Paul, Baur speaks of “my Gospel of Gentile Christianity, as opposed to Jewish Christianity,” the English terms renderingHeidenchristentumsandJudenchristentums, respectively. Speaking of Paul's success in establishing “a Gentile Christianity,” Baur says that “the greater the strides were which the Gospel made among the Gentiles, the greater was the importance which the Gentile Christians assumed over the Jewish Christians.” Such increase in importance notwithstanding, the “Jewish-Christian party opposed to [Paul],” he says, remained “powerful,” and the “conflict between the Pauline and Jewish Christianity” continued to mark the early history of the movement. The place of this conflict in Baur's reconstruction of Christian origins is well known, and his characteristic terminology is readily recognized.

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Stern, Sacha. "Christian Calendars in Medieval Hebrew Manuscripts". Medieval Encounters 22, nr 1-3 (23.05.2016): 236–65. http://dx.doi.org/10.1163/15700674-12342223.

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The phenomenon of Christian calendars in Hebrew has largely been ignored in modern scholarship; yet it points to an important dimension of Jewish-Christian relations, and more specifically Jewish attitudes towards Christianity, in late medieval northern Europe. It is also evidence of transfer of religious knowledge between Christians and Jews, because the Hebrew texts closely replicate, in contents as well as in layout and presentation, the Latin liturgical calendars, which in many cases the Hebrew scribes must have used directly as base texts. Knowledge of the Christian calendar was essential to Jews for dating documents, especially (but not exclusively) those intended for Christians, for understanding dates in documents, for scheduling business or other meetings with Christians, and in short, for effectively coordinating their socio-economic activities with the rhythms and structure of Christian medieval life.

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Kea, Ray. "Crossroads and Exchanges in the Scandinavian Atlantic and Atlantic West Africa: Framing Texts of Eighteenth-Century African Christians". Itinerario 43, nr 02 (sierpień 2019): 262–82. http://dx.doi.org/10.1017/s0165115319000263.

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AbstractThe interconnectedness of Atlantic West Africa and the Scandinavian Atlantic in the seventeenth and eighteenth centuries exemplifies an entangled or shared history (histoire croisée). The present article maintains that in the context of the brutal transatlantic chattel trade this history manifests different historical trajectories as well as the temporality of episodic events and structural duration that are configured in the divergent itineraries of two eighteenth-century African Christians. Their texts and life histories reveal them as purveyors of intertwined Christian and non-Christian cultural codes and discursive fields, in one case according to a plantation-colony itinerary and in the other according to a world-port itinerary. The complex social realities of multiple texts and material cultures did not operate independently of socioeconomic structures intertwined with Atlantic world circuits.

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Yi, Liu. "From Christian Aliens to Chinese Citizens: The National Identity of Chinese Christians in the Twentieth Century". Studies in World Christianity 16, nr 2 (lipiec 2010): 145–68. http://dx.doi.org/10.3366/swc.2010.0003.

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Christianity used to be an alien affair in China, both culturally and politically. Since the Boxer Movement in 1900, Chinese Christians began to reflect on their own national identity. The Anti-Christian Movement in the 1920s accelerated this process, with the indigenisation movement as a key programme. It was due to the Three-Self Patriotic Movement in the 1950s that Chinese Christians finally became part of the Chinese People. This achievement was consolidated with the accommodation and reform in the 1980s: the greatest change in Christianity in twentieth-century China. In the global context, Chinese Christians not only need consider how to adapt to Chinese culture and society, but also how they will contribute to the world Christian movement.

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Sears, Robert E. "Dreams and Christian Conversion: Gleanings from a Pentecostal Church Context in Nepal". Mission Studies 35, nr 2 (31.05.2018): 183–203. http://dx.doi.org/10.1163/15733831-12341566.

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AbstractDespite consideration from missiologists studying Muslim-to-Christian conversion, the role of dreams in contemporary Christian conversion has not received widespread attention. Additionally, though researchers have frequently noted the use of dreams among Pentecostal/charismatic Christians, this finding stands in need of exploration vis-à-vis the concept of conversion. This study will address each of these issues and further the general understanding of the role of dreams in Christian conversion by examining this topic in contemporary Nepal, a predominantly Hindu nation with a rapidly growing, extensively Pentecostal/charismatic Christian community. Relying on data from a combination of surveys, interviews, and participant observation, this study discusses the prevalence, preconditions, processes, and impact of dream-related conversion vis-à-vis a Pentecostal church context in Nepal.

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Krafft, Fritz. "Rezension: Carl Christian Bruhns von Christian Hänsel". Berichte zur Wissenschaftsgeschichte 30, nr 3 (wrzesień 2007): 257–58. http://dx.doi.org/10.1002/bewi.200701274.

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Stanley, Brian. "Editorial: Christian Healing and Christian Dying". Studies in World Christianity 20, nr 1 (kwiecień 2014): 1–3. http://dx.doi.org/10.3366/swc.2014.0067.

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Idowu-Fearon, Josiah. "Anglicans and Islam in Nigeria: Anglicans Encountering Difference". Journal of Anglican Studies 2, nr 1 (czerwiec 2004): 40–51. http://dx.doi.org/10.1177/174035530400200105.

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ABSTRACTNigeria is the most populous nation in Africa. It is also divided on religious grounds with a predominantly Muslim north and a mainly Christian south. Christians make up the majority of the population (52.6 per cent) compared with Muslims (41 per cent). The 17 million Anglicans are the second largest Christian group. With its large and religiously divided population Nigeria is one of the main countries in Africa, and the world, where large numbers of Muslims and Christians live and interact together. In today's world where the ‘Christian’ West and the Islamic world are becoming increasingly polarized, the history of Anglican/Muslim relations in Nigeria provides a key case study with important implications for Anglicans all over the world.

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WOOD, PHILIP. "The Christian Reception of the Xwadāy-Nāmag: Hormizd IV, Khusrau II and their successors". Journal of the Royal Asiatic Society 26, nr 3 (16.03.2016): 407–22. http://dx.doi.org/10.1017/s1356186315000528.

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AbstractThis article considers the Islamic-era sources that report the history of the last Sasanian kings. It focuses on scenes that seem to indicate Christian influence and asks what this tells us about Christian transmission of the Middle Persian royal histories and about the position of Christians in the empire more broadly. In particular, it discusses three scenes from al-Ṭabarī: his presentation of Hormizd IV as a ‘pluralist’ monarch; the changing attitudes of Christians to Khusrau II and the presentation of Khusrau's short-lived successors.

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Huang, Yinxuan, Kristin Aune i Mathew Guest. "COVID-19 and the Chinese Christian Community in Britain: Changing Patterns of Belonging and Division". Studies in World Christianity 27, nr 1 (marzec 2021): 7–25. http://dx.doi.org/10.3366/swc.2021.0323.

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This article draws on interview data with Chinese Christian leaders to explore how the coronavirus pandemic is affecting the Chinese Christian church in Britain. Based upon twelve semi-structured interviews conducted with Christian leaders in nine cities, the research identifies the ways in which the COVID-19 outbreak is shaping the dynamics of intragroup and intergroup connectedness within and beyond the Chinese church in Britain. It finds that COVID-19 is playing a significant role in social connectedness. This manifests in three ways: the reconfiguration of a sense of belonging at church, the perception of outreach and evangelism, and the relationship between Chinese Christians from different regional backgrounds. These findings outline that the COVID-19 pandemic is triggering both cohesion and division. On the one hand, the outbreak is functioning as an incubator for a stronger sense of belonging to the church and appears to encourage the church to reach out to seekers and the wider community. On the other hand, the pandemic is also dividing the Chinese church through conflicts in political views and social attitudes. Such conflicts, which are primarily about democratic values and views of China's communist regime, are particularly observable between Mandarin-speaking Christians from mainland Chinese backgrounds and Cantonese-speaking Christians from Hong Kong backgrounds. The article argues that the coronavirus pandemic has initiated deeper reconstruction and reform in the Chinese Christian community in Britain in terms of organisation and mission.

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Cohen, Jeremy, David Novak i James H. Charlesworth. "Novak, "Jewish-Christian Dialogue" Charlesworth, "Jews and Christians"". Jewish Quarterly Review 84, nr 2/3 (październik 1993): 301. http://dx.doi.org/10.2307/1455364.

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Stanley, Brian. "Mission and Human Identity in the Light of Edinburgh 1910". Mission Studies 26, nr 1 (2009): 80–97. http://dx.doi.org/10.1163/157338309x442317.

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AbstractChristian theology makes two bold claims relevant to the theme of reconciliation and human identity: first, that the propagation of the gospel of Christ offers the best prospect for reconciliation between human persons; and second, that human beings find their identity most completely by being "in Christ". These two claims are, however, hotly disputed. Both non-Christian writers (such as Jonathan Sacks) and Christian ones (such as S.J. Samartha) regard the Christian missionary project of conversion as a denial of the "dignity of difference", and hence as a serious obstacle to human reconciliation. The second claim is also subject to challenge, not least because of historical evidence from European encounters with the successive New Worlds of the Americas and the South Pacific that Christians have used it to deny that indigenous peoples beyond Christendom deserve to be treated as fully human. Nevertheless, both claims may still be defended by Christians. The Christian idea of reconciliation is distinctive, based on the idea of exchange and the prior initiative of unmerited forgiveness which is at the heart of the doctrine of the atonement. As with the atonement itself, it does not ignore the demands of justice. The experience of the Truth and Reconciliation Commission in South Africa offers one example of how a distinctively Christian approach to reconciliation can work politically. Equally, the second claim that humanity finds its true identity in Christ is rightly understood as an affirmation that the several (and developing) identities of different cultures all have a crucial contribution to make to the catholicity of the Christian faith: this perception was expounded at the World Missionary Conference at Edinburgh in 1910 by Bishop Charles Gore.

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Evans, Robert A. H. "‘Instructing readers’ minds in heavenly matters’: Carolingian History Writing and Christian Education". Studies in Church History 55 (czerwiec 2019): 56–71. http://dx.doi.org/10.1017/stc.2018.14.

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This article explores the ways in which histories were used in the moral and doctrinal education of Christian elites in the West from the late Roman to the Carolingian periods. In the sixth century, Cassiodorus wrote that histories, whether Christian or not, were useful for ‘instructing the minds of readers in heavenly matters’. How far was this characteristic of the period? Traditionally, scholars have emphasized either the apologetic purpose or the moral of specific histories, such as Orosius'sHistoriaeor Bede'sHistoria Ecclesiastica. Few modern scholars, however, have examined the long-term development of history writing as a vehicle for Christian education during the transformation of the Roman world. Those who have done, such as Karl-Ferdinand Werner and Hans-Werner Goetz, have emphasized continuity rather than change. The article sketches some of the changes and continuities across the period. In particular, it demonstrates that there was a shift from the apologetic concerns of the fifth-century historians, writing to educate Christians from pagan backgrounds, to the doctrinal (as much as moral) concerns of Frankish historians, emerging from the Carolingian Renaissance.

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Marcus, Joel. "Birkat Ha-MinimRevisited". New Testament Studies 55, nr 4 (28.08.2009): 523–51. http://dx.doi.org/10.1017/s0028688509990063.

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J. Louis Martyn and others have argued that a decision by late first-century rabbis to introduce a liturgical curse against heretics (Birkat Ha-Minim) provides the background for early Christian passages about Christians being excluded from and cursed in synagogues. More recent scholars, however, have challenged the assumption that the earliest form ofBirkat Ha-Minimreferred to Christians and that the rabbis controlled the synagogues. The present article defends the basics of Martyn's reconstruction while nuancing the extent of rabbinic control in the early Christian centuries. It also suggests, however, that the original ofBirkat Ha-Minimmay have been a Qumranian curse on the Romans.

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Brown, Candy Gunther. "Christian Yoga: Something New Under the Sun/Son?" Church History 87, nr 3 (wrzesień 2018): 659–83. http://dx.doi.org/10.1017/s0009640718001555.

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Between the 1960s and 2010s, yoga became a familiar feature of American culture, including its Christian subcultures. This article examines Christian yoga and public-school yoga as windows onto the fraught relationship between Christianity and culture. Yoga is a flashpoint for divisions among Christians and between them and others. Some evangelicals and pentecostals view yoga as idolatry or an opening to demonic spirits; others fill gaps in Christian practice by using linguistic substitution to Christianize yoga. In 2013, evangelical parents in California sued the Encinitas Union School District (EUSD) for promoting Hinduism through Ashtanga yoga.Sedlock v. Baird'sfailure to dislodge yoga exposes tensions in Christian anti-yoga and pro-yoga positions that stem from a belief-centered understanding of religion, the dissatisfaction of many Americans with Protestant dominance in cultural institutions, and a broad-based pursuit of moral cultivation through yoga spirituality. I argue that, although many evangelicals feel like an embattled minority, they are complicit in cultural movements that marginalize them. Naïveté about how practices can change beliefs may undercut Christian doctrines, facilitate mandatory yoga and mindfulness meditation in which public-school children and teachers are required to participate, and impede evangelistic goals by implicating Christians in cultural appropriation and cultural imperialism.

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Meijering, Eginhard. "The Judgement on Athanasius in the Historiography of Christian Dogma (Mosheim—Baur—Harnack)". Church History and Religious Culture 90, nr 2-3 (2010): 277–86. http://dx.doi.org/10.1163/18712411-0x542400.

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The present article studies the attitude of three prominent historiographers of Christian dogma towards Athanasius, viz., Johann Lorenz von Mosheim (1693–1755), Ferdinand Christian Baur (1792–1860), and Adolf von Harnack (1851–1930). Their different theological backgrounds resulted in different judgements on his expositions on the Trinity. Mosheim’s evaluation of Athanasius is positive, but he thinks Athanasius speculates too much about the mystery of the Trinity, which cannot be understood by reason. Baur considers his theology to reflect a crucial moment within the development of Christian thought, a moment that shows the internal dynamics of this development. Harnack is of the opinion that Christians owe it to Athanasius that Christian faith did not end up as moralism and cosmology. He also thinks that in Athanasius’views on Christ we can hardly find anything of the Jesus of the gospels.

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Myllykoski, Matti. "James the Just in History and Tradition: Perspectives of Past and Present Scholarship (Part I)". Currents in Biblical Research 5, nr 1 (październik 2006): 73–122. http://dx.doi.org/10.1177/1476993x06068700.

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James the Just, the brother of Jesus, is known from the New Testament as the chief apostle of the Torah-obedient Christians. Up to the last quarter of the twentieth century, Jewish Christianity was regarded as an unimportant branch of the early Christian movement. Correspondingly, there was remarkably little interest in James. However, in the past two decades, while early Christianity has been studied as a form of Judaism, the literature on James has grown considerably. Now some scholars tend to assume that James was a loyal follower of his brother right from the beginning, and that his leadership in the church was stronger than traditionally has been assumed. Fresh studies on Acts 15 and Galatians 2 have opened new questions about the Christian Judaism of James and social formation of the community which he led. Part II of this article, to be published in a later issue of Currents, will treat the rest of the James tradition—James's ritual purity, martyrdom and succession, and his role in the Gnostic writings and later Christian evidence. It will conclude with reflections concerning James and earliest Jewish-Christian theology.

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Gray, Richard, i Andrew F. Walls. "The Missionary Movement in Christian History". Journal of Religion in Africa 27, nr 1 (luty 1997): 96. http://dx.doi.org/10.2307/1581882.

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van Zee, Timothy. "Christian Community in History: Ecclesial Existence". Incarnate Word 2, nr 6 (2009): 468–71. http://dx.doi.org/10.5840/tiw20092647.

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