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Burgos Velasco, Juan Manuel. "Christian Philosophy, Christian Philosophers or Christians Making Philosophy?" Forum Philosophicum 28, nr 1 (22.06.2023): 27–46. http://dx.doi.org/10.35765/forphil.2023.2801.02.
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The objective of this paper is to reflect on the proper way for Christians to do philosophy, in respect of which I have been inspired by a phrase attributed to Cardinal Newman: “We do not need Christian philosophy. We need Christians making good philosophy.” This sentence can appear controversial, but I believe it is not, if its content is made explicit in an appropriate way. To better develop what I understand Newman to be proposing here, I have added another category to his statement, with the consequence that my own text falls into three sections: 1) on Christian philosophy; 2) on Christian philosophers; 3) on Christians who do philosophy. This is the scheme that we will use to position ourselves as regards the complex issue of the relationship between philosophy and Christianity.
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Aleksiun, Natalia. "Christian Corpses for Christians!" East European Politics and Societies: and Cultures 25, nr 3 (11.07.2011): 393–409. http://dx.doi.org/10.1177/0888325411398913.
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In this article, the author analyzes the campaign that captured the attention of medical colleges at Polish Universities in Warsaw, Vilno, Cracow, and Lvov during the 1920s and 1930s. The author discusses calls made by right-wing students for a regular supply of Jewish corpses matching their percentage among the students, and the ways in which university authorities and Polish Jewish communal leaders responded to these demands. Clearly, driving Jews out of the medical profession combined traditional prejudicial thinking about Jews with modern racial science and corresponded with the more general call to remove Jews from free professions. However, the issue of Jewish corpses took this line of thinking into the realm of pathology. The author argues that taking issue with Jewish access to “Christian corpses” echoed perceptions of Jewish impurity. It implied that Jewish students constituted a danger not only to their Polish colleagues but even to the corpses of Christians, which they could somehow contaminate or violate. Thus, this campaign was based on the notion of essential difference between Jews and non-Jews even in death. It suggests a vision of society in which any contact between Jews and non-Jews was perceived as contaminating and dangerous.
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Otto, Jennifer. "“We Slay Demons”: Moral Progress and Origen's Pacifism". Church History 92, nr 2 (czerwiec 2023): 251–68. http://dx.doi.org/10.1017/s0009640723001385.
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This article evaluates Origen's criticism of Christian participation in the Roman army in relation to two prominent themes in his writings: the moral progress of the Christian and the role of demons in God's providence. I argue that, for Origen, to be a Christian is to be a soldier, albeit one whose adversaries are not human combatants, but the Devil and his angels. The battle is won when Christians refrain from sinning, attaining moral perfection through their study of the scriptures, and adoption of ascetic practices. By avoiding the physical battlefield, Christians remain unsullied by the passions that inflame the soldier, enabling them to fight demons more effectively. But this spiritual combat is not without risks to the physical body. As Origen's Exhortation to Martyrdom attests, execution could be the providentially ordered outcome of a Christian's combat against demons. Origen presents the violent persecution of Christians as consistent with divine providence and martyrdom as a gift of God to the church. His opposition to Christian military participation is rooted neither in a wholesale rejection of warfare nor a deep respect for embodied life, but in his concern for human moral progress—progress that could be advanced by providentially sanctioned violence.
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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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Slack, Kevin. "The politics of Thomas More's A Dialogue of Comfort against Tribulation". Moreana 61, nr 1 (czerwiec 2024): 42–63. http://dx.doi.org/10.3366/more.2024.0157.
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Thomas More's early writings provide both a defense of his vocation in politics and a political theory for a Christian polity, attempting to harmonize Christendom with the best practicable political order. But More's A Dialogue of Comfort against Tribulation reflects upon this vocation in light of the anti-Christian political order. He uses the specter of Turkish tyranny sweeping into Hungary to reflect on the open persecution of Christians. Where other scholars have focused on the pedagogy, history, and theology of More's Dialogue, this paper focuses on its political teachings. More shows his readers the essence of political tribulation, the necessity of supplementing pagan philosophy and virtue with a distinctly Christian courage, and how the Christian citizen should behave in the face of death. The Christian's virtue is the source of his comfort and the bulwark for Christendom's final victory.
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Clooney, Francis X. "Extending the Canon: Some Implications of a Hindu Argument about Scripture". Harvard Theological Review 85, nr 2 (kwiecień 1992): 197–215. http://dx.doi.org/10.1017/s0017816000028856.
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Can the sacred texts of non-Christian religious traditions be revelatory for Christians in a fashion that is more than vague and merely theoretical? This question is central within the larger project of understanding the significance of the various world religions for Christians, and the effort to answer it must proceed according to three specific tasks.First, it is necessary to describe the ways in which the Christian tradition predisposes and constrains Christian believers on the issue of whether non-Christian texts can be revelatory words of God for non-Christians, for Christians, or for both. The formulation of this description requires reflection on the Christian tradition and its sources: Christian ideas of revelation, scripture, the Word of God, and possible words of God.
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Tjeltveit, Alan C. "Lost Opportunities, Partial Successes, and Key Questions: Some Historical Lessons". Journal of Psychology and Theology 40, nr 1 (marzec 2012): 16–20. http://dx.doi.org/10.1177/009164711204000103.
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To shed light on some key perennial issues, I discuss several historical efforts to discern optimal understandings of human persons that take seriously both Christian faith and academic psychology. These include Gordon Allport's disguised integrative efforts; a 1924 book, An Elementary Christian Psychology; and Paul Meehl's 1958 integration book. I conclude that opportunities are lost: when seeking respectability becomes a primary motivator for Christians interested in psychology when psychology's implicit ethical and metaphysical assumptions are not recognized and critiqued, when efforts to create a Christian Psychology are based on a particular cultural-historical understanding of Christian faith that is assumed to be the only correct view of it, when Christians fail to engage with mainstream psychology when Christians fail to address rigorously key problems in the psychology/Christian faith interface, when Christians use ambiguous or supposedly neutral language to pursue Christian goals, and when Christians fail to work through thoroughly and develop fully the implications of Christian faith for our understandings of the psychological dimensions of embodied human persons.
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Godwin, Tony C., i Joyce G. Crouch. "Subjects’ Religious Orientation, Counselor'S Orientation and Skill, and Expectations for Counseling". Journal of Psychology and Theology 17, nr 3 (wrzesień 1989): 284–92. http://dx.doi.org/10.1177/009164718901700310.
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The present study is a partial replication of Pecnik and Epperson's (1985a) study of expectations for Christian counseling versus counseling of an unspecified orientation, with the additional aim of clarifying the possible impact of counselor skill and social desirability upon these expectations. Undergraduate psychology students read one of four profiles of a counselor: Christian orientation, high skill; Christian orientation, unspecified skill; unspecified orientation, high skill; unspecified orientation, unspecified skill. These subjects, designated as Christian and non-Christian, rated the counselor profile on 19 variables related to counseling. In comparison to non-Christians, Christian subjects in general give higher ratings to the counselor regardless of the counselor's religious orientation. Non-Christian subjects rated the high skill counselor lower on several expectancy scales than Christian subjects did. No support was lent to the contentions that counselors with a Christian orientation are viewed as less expert than counselors in general or that social desirability can account for Christians’ higher expectations for counseling. Instead Christians may view counseling more positively.
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Duff, Nancy J. "Christians Preparing for Conversation: Jewish–Christian Relations". Theology Today 74, nr 3 (październik 2017): 243–51. http://dx.doi.org/10.1177/0040573617721914.
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This article suggests that Christians need to prepare for Jewish–Christian conversation by cultivating a better knowledge of Jewish traditions and by critically examining Christian doctrine and biblical interpretation to rid Christian language and attitudes of anti-Judaism. To do the latter, Christians do not have to give up core beliefs of the Christian faith.
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Heim, S. Mark. "Christianity and Islam: Two Kinds of Difference". Review & Expositor 105, nr 1 (luty 2008): 27–38. http://dx.doi.org/10.1177/003463730810500104.
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Christian engagement with Islam poses the question: what theological sense can we make of a supersessionist approach to our own tradition? This essay sketches a Christian interpretation of Islam that combines the respectful encounter with religious pluralism and the hope for Christian ecumenism. Christians may thus view Islam in part as spreading the same faith and truth that Christians seek to follow. Simultaneously, Christians may view Islam as a profound and integral alternative to Christian faith and practice. The author briefly examines implications of this combined approach for a Christian understanding of Muhammad and the Qur'an.
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Jacobs, Carly M., i Elizabeth Theiss-Morse. "Belonging In a “Christian Nation”: The Explicit and Implicit Associations between Religion and National Group Membership". Politics and Religion 6, nr 2 (6.02.2013): 373–401. http://dx.doi.org/10.1017/s1755048312000697.
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AbstractIf many consider the United States to be a Christian nation, how does this affect individuals who are American citizens but not Christian? We test two major hypotheses: (1) Americans consider Christians to be more fully American than non-Christians. We examine whether Americans explicitly and implicitly connect being Christian with being a true American; and (2) Christian Americans are more likely to be patriotic and set exclusive boundaries on the national group than non-Christian Americans. Among non-Christians, however, those who want to be fully accepted as American will be more patriotic and set more exclusive boundaries to emulate prototypical Americans than non-Christians who place less emphasis on national group membership. We test these hypotheses using data from a survey and from an Implicit Association Test. We find that Americans in general associate being Christian with being a true American. For Christians, this is true both explicitly and implicitly. For non-Christians, only the implicit measure uncovers an association. We also found that non-Christians exhibit significantly more pro-national group behaviors when they desire being prototypical than when they do not.
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Miller, Matthew R., i JohnMark Bennett Beazley. "Christian Spiritual Formation in the Classical School". Journal of Spiritual Formation and Soul Care 11, nr 2 (listopad 2018): 230–40. http://dx.doi.org/10.1177/1939790918796834.
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Classical Christian education has ancient roots in the Christian church. In recent days, Christians have attempted to recover this classical tradition. Many cite the intellectual rigor vis-à-vis public schools as the reason for choosing classical Christian education. However, intellectual rigor is only one part of the classical tradition. More importantly, classical Christian education seeks to develop morally upright Christians. This education forms the character of Christians so that they may live faithfully in the world. This article describes how classical Christian education works at Highlands Latin School in Louisville, KY. Specifically, the implementation of the classical curriculum in middle school Latin and Greek courses is addressed with an eye toward spiritual/moral formation.
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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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Biaf, Raymon Imanuel, i Ezra Tari. "Peran Guru Pendidikan Agama Kristen Dalam Mengembangkan Kepedulian Ekologi Pada Generasi Muda Kristen". Scholars 2, nr 1 (29.06.2024): 57–68. http://dx.doi.org/10.31959/js.v2i1.2377.
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the increasingly alarming ecological crisis demands efforts to build awareness and concern for the environment, especially among the younger generation of Christians. This study aims to determine the role of Christian Religious Education teachers in shaping a generation of Christians who care about the ecological crisis. Using a qualitative approach with descriptive methods, data collection was conducted through interviews, observations, and filling out questionnaires. The results showed that Christian Religious Education teachers have an important role in shaping a Christian generation that cares about the ecological crisis, which is realized through (a) Integration of ecological material in Christian Religious Education learning, such as the concept of creation, stewardship, and human responsibility towards nature (b) Exemplary teachers in behaving environmentally friendly and educating students to care about the environment (c) Development of environmental awareness-based activities and cleaning activities in the school environment and its surroundings. This study suggests that Christian Religious Education teachers should consistently integrate ecological issues in learning and provide examples of environmentally friendly behavior, as well as develop extracurricular programs that can foster environmental awareness in the Christian generation. The findings of this study confirm the significant contribution of Christian Religious Education teachers in developing ecological awareness in the younger generation of Christians. Keywords: Christian Religious Education Teacher; Christian Generation; Ecology
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Andrejevs, Ņikita. "“Citādāks reps” vai “kristīgā glance”: Dievs un pasaule Latvijas kristīgajā repā". Ceļš 73 (grudzień 2022): 6–23. http://dx.doi.org/10.22364/cl.73.01.
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Historically, Christian rap emerged in the context of Evangelical Christianity in the US. Since its birth in the 1970s, it has been often represented as a tool for evangelization and outreach in the modern urban environment. Although there are stories of purported success of these attempts, most US Christian rappers have since turned to Christians as their primary audiences. There are two main attitudes towards the world and its culture among Christian rappers that are manifest in their approach to the style of their songs. Nevertheless, the general attitude towards the world and culture in Christian rap is that of distancing from these aspects, and Christian rappers want to transform or educate the faithless society, Thereby denying the world its capacity to acquire genuine meaning and truth without Christian assistance. There is a discussion on terminology for engaging Christian rap from an academic perspective. Although some Christian rap scholars prefer to use a definition such as “Christians and hip-hop” to include all the possible interactions of Christians, rappers, and hip-hop culture, throughout the article the studied phenomenon is called “Christian rap” to distance the study of the actual rap lyrics and theology they contain from the analysis of hip-hop beats, breakdance, graffiti and/or other elements of hip-hop culture. This problem with definition mirrors the discussion common to the study of Contemporary Christian music genres, where there is debate on the question of criteria that can be employed to define “Christian music”. Latvian Christian rap represents an array of attitudes towards the world. There are examples of “worship rap” or separational approach to Contemporary Christian music and examples of integrational approach. These two approaches represent different attitudes towards the world, although fundamentally all Latvian Christian rappers that are mentioned in the article distance themselves from the world and wish to enlighten it or reach the faithless with their appropriation of popular contemporary music. Latvian Christian rap is a marginal phenomenon because it struggles with acceptance in Christian circles as much as among non-Christians that are to be its main and desired audience. Rap and hip-hop are perceived to be connected to protest, violence, drugs and other things that are foreign to the image of Christianity in Latvia.
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Buell, Denise Kimber. "Producing Descent/Dissent: Clement of Alexandria's Use of Filial Metaphors as Intra-Christian Polemic". Harvard Theological Review 90, nr 1 (styczeń 1997): 89–104. http://dx.doi.org/10.1017/s0017816000006192.
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In the second century, Christians vied with each other to produce an authoritative discourse on Christian identity. Some early Christians deployed historically- and culturally-specific notions of procreation and kinship in their struggles with each other over claims to represent the truth of Christian biblical interpretation, practices, and doctrine. The extant writings of the late second-century Christian author Clement of Alexandria offer a generous range of contexts for exploring the nuances of this practice. This study comprises one facet of a larger investigation into early Christian use of procreative and kinship imagery in discourses about Christian identity in the second century CE.
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Park, Jerry Z., i Joyce C. Chang. "Centering Asian Americans in Social Scientific Research on Religious Communities". Theology Today 79, nr 4 (26.12.2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.
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Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.
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Velu, R. "Christian’s struggle and Quest for Spiritualism in John Bunyan’s Pilgrims’ Progress". International Journal of English Literature and Social Sciences 8, nr 4 (2023): 070–72. http://dx.doi.org/10.22161/ijels.84.11.
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John Bunyan was longing for Religion. Author makes the use of Allegory as a literary device which gives him more space to explore his Didactic aims. This religious fiction has given as an autobiographical element. Christian is protagonist. Knowledge is gained through travel by portraying Christian and his companions learning from their mistakes. Whenever Christian puts up with problems and difficult, he prays God Christian carries load on his back. He goes the place where is fenced on both side with wall which is called ‘Salvation’. Christian’s Wife Christiana also struggles in the second part. Not only Christian in his life struggles to attain salvation, but also his wife comes across problems like her husband. She thinks that Christian goes over the river. Christiana tells to her four children about her father and his struggle. Children fall into tears. Christiana prepares to follow her husband. The life of Christian and his struggle is to attain salvation. Though he comes across many problem, he is stubborn his religious goal. He comes across many struggles. It powerfully expresses the truth that the present life is a kind of Pilgrimage. Jesus Christ liberates a sinner from the power of sin when a man shows life time faith and devotion to him. The path of the Christian life is riddled with many problems hurdles and Obstacles. Christian fights against evil powers and gets victory.
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CUI, Yang, i Meng HE. "The Abolition and Reconstruction of a Church A Case Study of Christian Localization in Nu Village within the North Sino-Myanmar Boundary". International Journal of Sino-Western Studies 21 (9.12.2021): 55–67. http://dx.doi.org/10.37819/ijsws.21.140.
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The church is an important place for Christians to practice their faith. It has also become an important symbol to highlight the history memory of the village in the ethnic areas of the North Sino-Myanmar Boundary. Christianity was introduced into Nu people for nearly one hundred years, Christian faith has become an important part of its cultural tradition. A history of the construction of the Christian church is the history of the Christian faith. To explore the process of the construction, abolishment and reconstruction of the Christian church is to reveal the dynamic change process of the Christian faith from the outside to the native. Taking the Christian church in Laomudeng which is a village of Nu people as an example, this paper aims to explore the Socio-cultural implications of “Christian localization” by presenting the religious practices of Nu Christians in building churches in different history periods.
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Aftyka, Leszek. "Christian Caritas in Christian Pedagogy". Journal of Vasyl Stefanyk Precarpathian National University 5, nr 1 (20.04.2018): 102–6. http://dx.doi.org/10.15330/jpnu.5.1.102-106.
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The article highlights the leading ideas of Christian pedagogy, which are the upbringing of children and youth of spiritual and moral values. The author stresses that Christian pedagogy serves the effective tool for the formation of the spirituality of the younger generation, the formation of philosophical representations and beliefs, etiquette, spiritual traditions and values of people in the universally accepted commandments of God. Considerable attention is paid to the formation of high morality of the younger generation, etiquette, love of people, religiousness, etc. In the Christian religion the highest value compared to all other virtues is „love”. The Christian love is rooted primarily in the commandment of love for God and man, that is why genuine charity comes from the heart full of love. This article presents the teaching of Christ for mercy to others and its practical application in the first Christian Communities. The author described the economic organization and charitable initiatives in the communities of early Christians
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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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Raheb, Tala. "Christian Agency and Lutheran Personal Status Laws in Palestine". Exchange 49, nr 3-4 (9.11.2020): 278–96. http://dx.doi.org/10.1163/1572543x-12341570.
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Abstract In describing Christianity in the Middle East, scholars often highlight religious oppression, especially in relation to the larger Islamic context. Such contentious descriptions often cast Christians in the role of dhimmis, who are tolerated but not regarded as equal members of Muslim societies. Only in recent years some scholars have begun to modify their depictions of Christians and Christian-Muslim relations in the Middle East. While Christians in the Middle East have experienced and in certain regions continue to experience persecution, solely portraying them as victims does not do justice to the reality on the ground. By means of a case study on Palestine, I argue that an examination of the interaction between sharia (Islamic law) and Christian personal status laws sheds a different light on Christian identity and Christian-Muslim relations in the Middle East, and demonstrates the agency of Palestinian Christian communities in this respect.
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Salauwe, Irafanda. "PENTINGNYA MORALITAS BAGI KEHIDUPAN ORANG KRISTEN BERDASARKAN ULANGAN 24 :14-15". Sabda: Jurnal Teologi Kristen 3, nr 2 (28.12.2022): 29–34. http://dx.doi.org/10.55097/sabda.v3i2.27.
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The importance of Morality for Christian life. In this article, the author talks about how to be a Christian with good morals, love others, and of course have an impact on the lives of the surrounding community. In this case, the author invites Christians not only to care about the people around them but how Christians care, embrace marginalized people who have nothing. Apart from that, as Christians, we must play an important role in the sense that we are to be examples for our neighbors. This study of Deuteronomy discusses how a Christian can love his fellow human beings. In this article, the author also uses the legal interpretation method. The research result of this article is a Christian who loves others and obeys God. Which of course is reflected in the life of these Christians. For this reason, every Christian must obey and follow the commands that God has given to His people. Because God sees the obedience of each person in maintaining his covenant with God.
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ITO, Akihiro. "An Analysis of Bylaws of Christian School Corporations in Japan: The Impact of Christianity on Organizational Governance". Higher Education Governance and Policy 3, nr 2 (31.12.2022): 120–32. http://dx.doi.org/10.55993/hegp.1217204.
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Keywords: bylaws; governance structure; Christian school corporations; university; Japan This study investigated the effects of Christianity-related (CR) words in bylaws on governance structures in Christian school corporations (CSCs) that established higher education institutions, such as private universities, in Japan. Governance structures in religious school corporations in Japan are characterized by the specific religion. Therefore, CR words in CSCs’ bylaws are powerful clues to identify the characteristics of their governance structures. This study examined the bylaws of three Protestant Christian CSCs in Japan: Tohoku Gakuin, Kwansei Gakuin, and Seinan Gakuin. The numbers and percentages of Christian directors, councilors, and auditors were also assessed. The results indicated that (1) Tohoku Gakuin and Kwansei Gakuin do not mention any Christian denominations, whereas Seinan Gakuin does; (2) Kwansei Gakuin does not have a Christian code for directors, whereas Tohoku Gakuin and Seinan Gakuin do; (3) all CSCs have a Christian code for councilors; (4) the lowest percentage of Christians on the board of directors is 54.5% for Tohoku Gakuin, 0% for Kwansei Gakuin, and 62.5% for Seinan Gakuin; (5) the lowest percentage of Christians on the board of councilors is 52.1% for Tohoku Gakuin, 15.4% for Kwansei Gakuin, and 54.3% for Seinan Gakuin; and (6) the lowest percentage of Christians among auditors is 0% for Tohoku Gakuin, 0% for Kwansei Gakuin, and 50% for Seinan Gakuin. Moreover, Kwansei Gakuin employs a governance system that suppresses director voting by Christian councilors, whereas, Christian councilors of Tohoku Gakuin and Seinan Gakuin encourage Christian director voting. Based on the findings, directions for further research are discussed.
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Meyer, Barbara U. "Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?" Religions 13, nr 8 (12.08.2022): 736. http://dx.doi.org/10.3390/rel13080736.
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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.
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Islam, Tazul. "Christian-Muslim Relations: an Analysis of the Quranic Articulation of Christian Friendliness to Muslims". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 17, nr 1 (26.06.2019): 24–37. http://dx.doi.org/10.1163/22321969-12340068.
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Abstract The Quranic discourse on Christians is paradoxical because its narratives express both compliments and condemnation, reproach and rapprochement. Scholars debate the sentiments behind the Quranic assertion that Christians are “certainly nearest in friendship” to the Muslim believers (Q 5:82). While some believe that this forms an incentive for rapprochement between Muslims and Christians, others interpret it in completely the opposite way. As such, this study aims to answer the fundamental question of whether Christian-Muslim friendship is possible. To come to a conclusion, it will examine the pros and cons of Christian-Muslim friendship that are detailed in both classical and modern exegeses concerning the nature of such friendship, the reasons behind it, and the identity of the friendly Christians mentioned in the Quran. It is expected that the result of this study will contribute to revising current understanding of Christian-Muslim relations.
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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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Hansen, Benjamin. "Making Christians in the Umayyad Levant: Anastasius of Sinai and Christian Rites of Maintenance". Studies in Church History 59 (czerwiec 2023): 98–118. http://dx.doi.org/10.1017/stc.2023.6.
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Toward the end of the seventh century, Anastasius of Sinai took it upon himself to offer advice to lay Christians facing a new Umayyad world. For Anastasius, Christian identity needed simplification. In his Edifying Tales and Questions and Answers, he would de-emphasize theology, arguing that Christian identity was a more basic affair, involving baptism, the eucharist and the sign of the cross. For him, these were ‘rites of maintenance’, acts which sustained Christian identity in a fluid world of religious alternatives. Such actions warded off the demonic and drew a clear boundary between Muslim and Christian. This was important for Anastasius, who considered it his pastoral duty to offer uneducated Christians a tangible sense of their own identity (and superiority). His ritualistic simplification bears witness to an important shift in Palestinian-centred Christianity, as intra-Christian disputes were set aside in an attempt to maintain a ritualistic boundary between Christian and non-Christian.
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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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Craft, Christy Moran, i Yang Yang. "Academic experiences, perceptions of curricular diversity, and academic performance: A study of undergraduate Christian students in faith-based student organizations". Journal of Campus Activities Practice and Scholarship 2, nr 2 (wrzesień 2020): 13–23. http://dx.doi.org/10.52499/2020009.
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The purpose of this study was to gain a better understanding of undergraduate Christian students involved in faith-based student organizations at one public, Midwestern research university. Specifically, we were interested in examining select academic experiences, perceptions of the religious and spiritual diversity in the curriculum, and the academic performance of these students as compared to other Christian students and non-Christian students. To that end, we analyzed data collected through a campus climate survey. Findings revealed that Christian students in faith-based student organizations had more favorable perceptions of their academic experiences and the religious and spiritual diversity in the curriculum than did non-Christians, and their academic performance (measured by GPA) was more likely to be higher than that of other Christians and non-Christians. We present several implications for practice, most of which pertain to recognizing and addressing Christian privilege along with encouraging students of all religious and spiritual identities to become involved in relevant faith-based student organizations on campus.
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Thompson, James W. "Preaching to Philippians". Interpretation: A Journal of Bible and Theology 61, nr 3 (lipiec 2007): 298–309. http://dx.doi.org/10.1177/002096430706100306.
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Preachers who discover the distance between the ancient text and the contemporary church may find that words addressed to vulnerable Christians in a pre-Christian era leap over the distance of the centuries to address Christians in a post-Christian era.
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Kis, Klára. "Harag és agresszió a keresztyén viselkedéskultúrában". Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, nr 2 (20.12.2021): 163–76. http://dx.doi.org/10.24193/subbtref.66.2.08.
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Abstract. Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disabling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communities. Keywords: anger, aggression, Christian community, ideal, spiritual bypass
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Anitei, Julian. "Christian Bioethics and Post-Traditional Christians". Christian bioethics: Non-Ecumenical Studies in Medical Morality 5, nr 3 (1.12.1999): 267–70. http://dx.doi.org/10.1093/chbi.5.3.267.6889.
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Anitei, J. "Christian Bioethics and Post-Traditional Christians". Christian Bioethics 5, nr 3 (1.01.1999): 267–70. http://dx.doi.org/10.1076/chbi.5.3.267.6889.
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Zhou, Yun. "Envisioning an Ideal Christian Family in Republican China". Review of Religion and Chinese Society 8, nr 2 (17.12.2021): 194–215. http://dx.doi.org/10.1163/22143955-08020006.
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Abstract Amid debates and discussions on the institution of the family in Republican China, foreign missionaries and Chinese Christians played an active role in promoting an ideal Christian family. This article investigates the three waves of prominent theological thinking that underpinned changing ideals of the Christian family throughout the Republican period: Chinese society’s encounter with the gendered ethics of the Christian community in the early Republican period, discussions of domesticity by Chinese Christians amid the social gospel movements of the 1920s, and discussions of domesticity during the National Christianizing the Home Movement. An exploration of Christian publications on domesticity points to a gendered perspective on women’s domestic roles as well as a male-dominated theological construct that attempted to reconfigure the notion of the Chinese Christian family. The discourse on the ideal Chinese Christian family had both secular and spiritual dimensions, shaped by the dynamic transnational flow of ideas and the development of local theological thinking.
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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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Lawrence, Neal. "Designing Educational Organisation in a Christian Context". Journal of Education and Christian Belief 2, nr 2 (wrzesień 1998): 115–26. http://dx.doi.org/10.1177/205699719800200206.
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IS IT NECESSARY or even possible to design educational organisation after a distinctly Christian pattern? How Christian an organisation is surely depends on more than attaching the label ‘Christian’ or even the carrying out of a Christian mission. There is perhaps an unspoken assumption by Christians that when they organise to carry out a Christian purpose, they will inevitably do so in a Christian way. Ultimately, all Christian organisations have an educating agenda of some sort, ranging from formal school education to a multiplicity of other educating activities. But is a Christian oganisational framework innately present in the carrying out of a Christian educational purpose? This paper explores these issues through several metaphorical perspectives on organisations and seeks to identify some elements of a useable organisational framework for Christian schools.
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Ansor, Muhammad, Ismail Fahmi Arrauf i Yaser Amri. "Under The Shadow of Sharia: Christian Muslim Relations from Acehnese Christian Experience". KOMUNITAS: International Journal of Indonesian Society and Culture 8, nr 1 (18.02.2016): 125–34. http://dx.doi.org/10.15294/komunitas.v8i1.4966.
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The implementation of sharia in Aceh has have given a complex impacts to several aspects of life of the Christian, economically, culturally, politically and any other aspects of social life. Unlike other Indonesian Christian in different parts of archipelago, the Christian women in Aceh are experiencing the life that regulated by the sharia. Based on the experience in Langsa, some of them (especially teachers, employee, and students) were appealed to wear headscarf (hijab) in their appearance in Islamic public sphere. Those who reside in Aceh Singkil experienced difficulties in establishing church, beyond any difficulties that experienced by Christians in other part of Indonesian region. However, in Southeast Aceh, the Christian live the life of religious harmony among the Muslim majority who implement the Islamic sharia. This article shows that strong encouragement among the Muslim circle to implementing Islamic sharia through political approach could generate difficulties to certain Christians, while to some others it doesn't give any significant negative impact. This article aims to highlight some issues that experienced by Christians who live amid the Muslim majority who implement Islamic sharia. Data were collected during ethnographical studies conducted in the year 2013-2015 in Langsa, Aceh Singkil and Southeast Aceh. Finally, this article proposes significant policy options for managing Muslim-Christian relations in Aceh, Indonesia. Education is crucial for promoting interreligious harmony, religious freedom, and respect for people of different traditions and religion.
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Bowen, Gillian E. "Aspects of Christian Burial Practice". Buried History: The Journal of the Australian Institute of Archaeology 40 (15.03.2024): 15–28. http://dx.doi.org/10.62614/n5ay4w02.
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Few early Christian cemeteries have been excavated in Egypt and consequently insufficient is known of the burial practices adopted by Christians in the late third and fourth centuries. The cemeteries at Ismant el-Kharab, ancient Kellis, in Dakhleh Oasis are an exception. To date, at least 560 graves in a large Christian cemetery have been excavated and their archaeology and the pathology of those interred well recorded. Christians established separate cemeteries from their pagan neighbours and were buried in simple pits aligned on a north-west axis, head to the west and without grave goods. During the 2000 to 2002 field seasons two large pagan mausolea were excavated: North Tombs 1 and 2. The remains of 35 individuals were retrieved from North Tomb 1 and at least 20 could be identified with confidence as Christian. The neighbouring North Tomb 2 preserved the remains of 34 bodies; none exhibited the burial traits that would identify them as Christian. This seemingly anomalous phenomenon of Christian burials in one pagan mausoleum but not its neighbour raised several questions relative to early Christian burial practices. In the 2003/4 field season, excavation was undertaken in a further six mausolea within the North Tomb Group; a major component of the research programme was to determine whether it was common practice for Christians to reuse pagan tombs for the burial of their dead and to consider the implications of the results. The results were conclusive; of the six tombs excavated, Christian burials were confined to North Tomb 1.
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Jońca, Maciej. "IIS QUI AD ME TAMQUAM CHRISTIANI DEFEREBANTUR, HUNC SUM SECUTUS MODUM. ŚRODKI DOWODOWE ZASTOSOWANE W PROCESIE CHRZEŚCIJAN PONTYJSKICH W RELACJI PLINIUSZA MŁODSZEGO (EP. 10,96)". Zeszyty Prawnicze 5, nr 2 (14.06.2017): 99. http://dx.doi.org/10.21697/zp.2005.5.2.05.
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<In>iis quiad me tamquam christiani deferebantur, hunc sum secutus modum. Evidence Applied in the Persecution of Pontian Christians According to Pliny the Younger (Ep. 10,96)SummaryIn 1st and 2nd centuries A. D. Christians were occasionally persecuted and punished just for being Christians (nomen christianurn). The letter drafted by Pliny the Younger to emperor Trajan constitutes the most significant non-Christian source providing information on the procedures applied in these circumstances. Pliny mentions three groups of people that emerged due to the presented above activities: the Christians, who did not renounce their faith at court, falsely accused pagans and apostates. A governor asked those who refused to abandon their faith before executing them. The execution did not apply to Roman citizens who, according to law, were sent to Rome. Apostates and pagans underwent special tests. In order to prove that they were not Christians the governor made them call the names of gods and perform sacrifices before the image of the emperor and gods, which was followed by the course on Christ. However, it was not a refusal to participate in the rituals that led to a punishment but their attachment to Christian community. Therefore, a ceremony of purely religious nature became a real proof applied in judicial proceedings. Although the emperor expressed his approval for governor’s measures, he did not establish any general rule concerning the prosecution and punishments of Christians.
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Salem, Salem A. "Muslims and Christians Face to Face". American Journal of Islam and Society 15, nr 2 (1.07.1998): 137–41. http://dx.doi.org/10.35632/ajis.v15i2.2187.
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Muslims and Christians Face to Face is an academic research work thatobserves the various response of Muslims to Christianity and Christians toIslam. It is written by Kate Zebiri, who is a lecturer in Arabic and IslamicStudies at the School of Oriental and African Studies, University of London.In the first chapter, "Factors Influencing Muslim-Christian Relations," Zebiridiscusses the four factors that affect Mu Jim and Christian perceptions of eachother.The first factor is what the Qur'an says about Christians and Christianity, andthe way in which the Qur'anic material has been interpreted. With regards to thisfactor the author discusses the Qur'anic awareness of religious plurality, theQur'anic perception of Jesus, the earthly end of Jesus in the Qur'an, and what theQur'anic verses say about the salvation of the People of the Book in the hereafter.Moreover, Zebiri tries to draw attention to the difference between what theQur'an says about Christians and Christianity, and the way in which the Qur'anicmaterial has been interpreted, and the difference between the commentators' andjurists' positions toward Christianity, in both the classic and contemporary periods.The second factor is the history of Muslim-Christian relations and the affectof historical memory. Here the author describes the relation between the ArabMuslim conquest and the Byzantine Christian Empire; the situation ofChristians under Muslim rule; the affect of the Crusades on the Muslims' attitudesto Christianity; the development of the Christian attitude to Islam fromignorance during the European Christendom, to anti-Muslim polemic attitude toconduct studies on Islam based on reliable sources after the Renaissance, tousing Islam as a theme in internal Christian polemic during the time of theReformation, to admiring Islam for its own sake in the Enlightenment; and finally,the attitude of both liberal and conservative Christians to Islam today.The third factor is the relationship between Christian missions and imperialismand the influence this has on the Muslim attitude toward Christianity today.With regards to this factor, the author explores the interrelationship betweenColonialism and Christian missions, and how it has been implanted in theMuslim consciousness and become part of the anti-Western discourse.The fourth factor is Christian and Muslim views on dialogue. In this pare theauthor shows the Christian acknowledgment of Islam as a result of the Christianecumenical movement She states that Muslims have been slow to initiate andparticipate in organized dialogue. In addition, she mentions that many Christiansand Muslims see dialogue as antithetical to their mission or da'wah, believingthat one compromises the other ...
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Park, Jerry Z., Joyce C. Chang i James C. Davidson. "Equal Opportunity Beliefs beyond Black and White American Christianity". Religions 11, nr 7 (10.07.2020): 348. http://dx.doi.org/10.3390/rel11070348.
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Scholars in critical race and the sociology of religion have independently drawn attention to the ways in which cultural ideologies drive beliefs about inequalities between groups. Critical race work on “abstract liberalism” highlights non-racially inflected language that tacitly reinforces White socioeconomic outcomes resulting from an allegedly fair social system. Sociologists of religion have noted that White Evangelical Christian theology promotes an individualist mindset that places blame for racial inequalities on the perceived failings of Blacks. Using data from the National Asian American Survey 2016, we return to this question and ask whether beliefs about the importance of equal opportunity reveal similarities or differences between religious Asian American and Latino Christians and Black and White Christians. The results confirm that White Christians are generally the least supportive of American society providing equal opportunity for all. At the other end, Black Christians were the most supportive. However, with the inclusion of Asian American Christian groups, we note that second generation Asian American and Latino Evangelicals hew closer to the White Christian mean, while most other Asian and Latino Christian groups adhere more closely to the Black Christian mean. This study provides further support for the recent claims of religion’s complex relationship with other stratifying identities. It suggests that cultural assimilation among second generation non-Black Evangelical Christians heads more toward the colorblind racist attitudes of many White Christians, whereas potential for new coalitions of Latino and Black Christians could emerge, given their shared perceptions of the persistent inequality in their communities.
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Sidianto, Daniel, Yanto Paulus Hermanto i Julia Tanama. "Bisnis Peralatan Sembahyang Ditinjau Dari Etika Kristen". Manna Rafflesia 9, nr 1 (31.10.2022): 154–67. http://dx.doi.org/10.38091/man_raf.v9i1.279.
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There are several business sectors that disturb the tranquility of Christian life, types of business: producers of prayer paper, producers of hio or incense to hold ritual worship of gods, the making of statues of gods of worship. If the businessman is a non-Christian then it will certainly not cause problems, but if the businessman is a Christian then bring him into a dilemmatic state. What is the attitude of Christians towards life for this business of prayer equipment. First, it is indicated the problem of how the character of Christian businessmen is viewed from Christian Ethics. Christian business ethics in highlighting all business activities of Christians, including the production of prayer equipment should also be reviewed from the basis of devotion. The basis of devotion from biblical excavation in the context of devotion to mammon or to God is the basis for important considerations for Christians in conducting these business activities. Second, it is indicated that the problem of whether the business engaged in by Christians who produce prayer equipment fulfills the Great Commission of the Lord Jesus. The business of prayer equipment if it is a contextualization of the gospel into the business area that is a means of preaching the gospel, it will be a separate consideration, because in the business the prayer equipment becomes a forum for the implementation of the great Commission. Which resulted in the conclusion of the study answering the study regarding the title of this study.
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Goodwin, Deborah. "'Nothing in Our Histories': A Postcolonial Perspective on Twelfth-Century Christian Hebraism". Medieval Encounters 15, nr 1 (2009): 35–65. http://dx.doi.org/10.1163/138078508x286824.
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AbstractThis essay examines how twelfth-century Christian Hebraism, as an aspect of biblical exegesis, contributed to producing Christian knowledge of the Jewish Other. It argues that Christian Hebraism was symptomatic of strategies central to the formation of Christian identity, a process to which Jews were essential not only as foils, but as collaborators. An alternative approach to Christian Hebraism, its contributions to a volatile Christian identity, and its status as both a cause and an effect of changing relations between Jews and Christians in the period, is demonstrated by the application of postcolonial discourse analysis to the psalms commentary by Herbert of Bosham.
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Grimm, Tammie Marie. "Ordinary, Everyday Discipleship: Banding Together for Faithful Living at Home, Work, and in the World". Christian Education Journal: Research on Educational Ministry 17, nr 2 (28.04.2020): 347–59. http://dx.doi.org/10.1177/0739891320919418.
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The rediscovery of the church calendar, specifically Ordinary time and the daily office in popular Christian publishing, prompts the recovery of the whole of everyday life as integral to Christian discipleship. This paper considers how intentional Christian community in the spirit of the eighteenth-century Methodists that leverages insights from transformational learning theory offers contemporary Christians an opportunity for considering the small moments of everyday as important to faithful Christian discipleship.
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Thoriquttyas, Titis. "Being Christian Women in The Veranda of Mecca: Symbolizing of Jilbab as In-Between Position". Millati: Journal of Islamic Studies and Humanities 2, nr 1 (24.08.2017): 85. http://dx.doi.org/10.18326/mlt.v2i1.85-104.
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This study sketches light on the implementation of sharia law in Aceh which does not explicitly oblige the Christians to wear jilbab (headscarf). However, in reality some Christian women perforce in wearing headscarf in public. Unlike many other studies which highlighted on the implementation of sharia law, this study pinpoints the attitude of Acehnese Christian women’s negotiation as the minority who live under the sharia law. The participative observation is implemented in Langsa, Aceh which is supported by using deep interview to Christian housewifes, teachers and students. This study examines life context politically, socially and religiously which encourages them in wearing headscarf and their experience in negotiating their identity as Acehnese Christian women. This study is based on habitus’s theory of Pierre Bourdie, Subaltern theory and in-between theory of Bhaba to explain the negotiation effort of Christian women in the Veranda of Mecca. This study reveals that the decision upon wearing headscarf has been a long and bitter process which involves social and personal pressure from Muslims and Christians. Furthermore, the implementation of sharia law in Aceh has created a hybrid culture among Christian women: as form of in-between, being Christian and the Veranda of Mecca community.
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Galvin, John P. "“I Believe...in Jesus Christ, His Only Son, Our Lord”". Interpretation: A Journal of Bible and Theology 50, nr 4 (październik 1996): 373–82. http://dx.doi.org/10.1177/002096439605000404.
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Christians recognize that the earthly Jesus can never be captured fully by historical scholarship. They recognize as well that Christian faith is not based on historical reconstructions. These recognitions notwith-standing, Christians insist that some elements of Jesus' life, which are open to historical research, are of central concern to Christian faith.
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Bassal, Ibrahim. "HEBREW AND ARAMAIC ELEMENTS IN THE ISRAELI VERNACULAR CHRISTIAN-‐ARABIC AND IN THE WRITTEN CHRISTIAN ARABIC OF PALESTINE, SYRIA, AND LEBANON". Levantine Review 4, nr 1 (1.05.2015): 86. http://dx.doi.org/10.6017/lev.v4i1.8721.
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This essay examines the Hebrew and Aramaic residues in the Arabic vernacular spoken by Israeli Christians and the written Arabic of Christians in the Holy Land, Syria, and Lebanon. The corpus of the spoken Christian-Arabic under consideration here is based on cassette recordings of elderlies who live in Christian villages in northern Israel - namely in Fassuta, Me’ilya, Tarshiha, Bqe’a, Jiish, Kufir Yasif, Ekreth, Bir’im, Ibilleen and Shfa’amir.The corpus of the written Christian-Arabic being reviewed is based mainly on folk tales, poems, proverbs, dictionaries, Bible translations, books of interpretations, and liturgical sources.
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Nababan, Sabar. "New Christian Church". African Journal of Culture, History, Religion and Traditions 6, nr 2 (24.12.2023): 80–85. http://dx.doi.org/10.52589/ajchrt-ldskrstc.
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The author can talk long distances in their hearts with human spirits, prophets, gods, and God. There are many Christian Dogmas that vary according to different church denominations. God Jahowa gave the New Dogma of Christians (NDC) to the author and commanded the author to found the New Christian Church (NCC) which accepts all NDC, so that all church denominations in the world have the same dogmas.
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Cheung, Steve Wai Lung, i Khun Eng Kuah. "Being Christian through External Giving". Religions 10, nr 9 (13.09.2019): 529. http://dx.doi.org/10.3390/rel10090529.
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This study examines how Christian informants understand and practice external (charitable) giving outside of their church, both in terms of money and volunteering time and effort. While existing quantitative researches have informed us primarily about the determinants of giving in the West, we carry out a small case study in a church in an Asian city of Hong Kong to explore how local Christians understand and practice external giving. It is found that external giving is not just an obligatory religious code of conduct that the Christians are obliged to follow. More essentially, drawing reference from the concept of technology of the self, we argue that giving is an integral part of the making of the Christian self. Through giving, individual Christians redefine, transform, and enact their sacred selves in relation to God and others in the community of the faithful. At a collective level, external giving contributes to the construction of a sacred moral economy, which places Christian givers and the needy recipients in a transcendent social relationship. In this state of transcendent social relationship, the givers and recipients are all children of God, hence of equal status. As such, the secular social distinction and material hierarchy distinction between these two groups pales into insignificance. Furthermore, we argue that while secular considerations of economic rationality colour how Christians select the recipients of their giving, these practical concerns are also spiritualized and incorporated into their logic of Christian morality.