Artykuły w czasopismach: „Western Christianity”

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Joy Lawrence, Louise. "Sensing Western Christianity". Senses and Society 8, nr 3 (listopad 2013): 359–61. http://dx.doi.org/10.2752/174589313x13712175020712.

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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions". Interreligious Studies and Intercultural Theology 1, nr 1 (27.03.2017): 125–31. http://dx.doi.org/10.1558/isit.33162.

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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Christianity. The present article looks at the genealogy of both these engagements and explores their implications for Christian theology, offering a glimpse into the different methods theologians employ today in apprehending the new situation.

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Wilfred, Felix. "Asia and Western Christianity". Pacifica: Australasian Theological Studies 2, nr 3 (październik 1989): 268–81. http://dx.doi.org/10.1177/1030570x8900200302.

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The focus in this article is on the set of factors which explain why it has been difficult for Asia to understand Western Christianity. Any authentic encounter of Western Christianity has to be also a deep encounter with the great religions - Buddhism, Hinduism, Taoism - which shape the culture and worldview of the East. In particular, present Western theology must be more open in its scope and concern, seeking an existential dialogue with Asian religions and traditions.

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Thomey, Emily. "History of Western Christianity". Expository Times 119, nr 7 (kwiecień 2008): 341. http://dx.doi.org/10.1177/00145246081190070702.

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Scheler, Max, i Alexander Malinkin. "On Eastern and Western Christianity". Philosophy. Journal of the Higher School of Economics V, nr 1 (31.03.2021): 216–36. http://dx.doi.org/10.17323/2587-8719-2021-1-216-236.

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Translation of: Scheler, M. 1986. “Über östliches und westliches Christentum” [in German]. In Schriften zur Soziologie und Weltanschauungslehre, vol. 6 of Gesammelte Werke, ed. by M.S. Frings, 99–115. 15 vols. Bonn: Bouvier Verlag Herbert Grundmann.

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Hawley, Susan, i Steven Kaplan. "Indigenous Responses to Western Christianity". Journal of Religion in Africa 28, nr 1 (luty 1998): 117. http://dx.doi.org/10.2307/1581830.

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Deeds, Susan M., i Stephen Kaplan. "Indigenous Responses to Western Christianity." Hispanic American Historical Review 76, nr 3 (sierpień 1996): 619. http://dx.doi.org/10.2307/2517883.

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Etherington, Norman, i Steven Kaplan. "Indigenous Responses to Western Christianity". International Journal of African Historical Studies 29, nr 3 (1997): 636. http://dx.doi.org/10.2307/221389.

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Remele, Kurt. "Christianity and western therapeutic culture". European Legacy 1, nr 3 (maj 1996): 1120–25. http://dx.doi.org/10.1080/10848779608579538.

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Hastings, Adrian. "Western Christianity Confronts Other Cultures". Studia Liturgica 20, nr 1 (marzec 1990): 19–27. http://dx.doi.org/10.1177/003932079002000103.

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Deeds, Susan M. "Indigenous Responses to Western Christianity". Hispanic American Historical Review 76, nr 3 (1.08.1996): 619–20. http://dx.doi.org/10.1215/00182168-76.3.619.

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Engelhardt, H. Tristram. "Orthodox Christian Bioethics: Some Foundational Differences from Western Christian Bioethics". Studies in Christian Ethics 24, nr 4 (listopad 2011): 487–99. http://dx.doi.org/10.1177/0953946811415018.

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Just as the physics of Newton and Einstein are separated by foundationally different paradigms, so that key terms such as time, space, mass, and energy have different meanings in the different physics, this is also the case with respect to the various Christianities. Given different theological frameworks, the ‘same term’ can have different extensions and intensions. This essay explores the implications of the differences in the theological paradigm shaping Orthodox Christianity in contrast to Western Christianity, in particular Roman Catholicism, with a special focus on the differences in the communities’ appreciation of the wrongness of abortion. Using the example of abortion, the contrast between Orthodox Christianity’s noetically grounded approach to moral-theological issues and that which developed in the West and gave centrality to a philosophically shaped moral theology is explored.

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Palanki, Satheesh. "‘Clinical Christianity’ as Philanthropy". International Journal of Asian Christianity 5, nr 1 (3.03.2022): 136–52. http://dx.doi.org/10.1163/25424246-05010008.

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Abstract This study looks into the role of Protestant Missionary groups in disseminating western medicine and medical practices in Travancore during the colonial period. The institutionalisation of Western Medicine in Travancore was filliped and completed by the process of a triangular patronage. It was not only due to the state’s patronage (both the British and the Princely rulers) that Western medicine was institutionalised in Travancore but also due to the keenness shown by the missionaries to dispense it, particularly among the lower classes. Hence, this study also examines how the missionaries functioned as promoters of western medicine to popularise Christianity in Travancore during the colonial period. As in the case of education, missionaries viewed western medicine as a tool for evangelisation through charity. Missionaries developed Medical Philanthropy to elevate the lower sections of the society in Travancore.

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Cedillo, Joel Ivan Gonzalez. "Religious Extremism: The Use of Western Christianity as an Element of White Supremacism". Study of Religion, nr 4 (2019): 96–101. http://dx.doi.org/10.22250/2072-8662.2019.4.96-101.

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The murder of the German politician Walter Lübcke in 2019 by a far-right extremist with links to Neo-Nazi groups exposes the need to address European ethnonationalist extremism from a wider array of approaches, one of them, the religious one. European ethno-nationalists have found profitable the distortion of elements of Western Christianity and its use to reject individuals they consider undesirable, especially Muslims and non-European immigrants. By doing this, far-right extremists have managed to consolidate an ideological basis known as Christianism. This work examines the characteristics of the extremist ideology Christianism and its relation to white supremacism, as well as the historical bias of the Crusades they use and that is a central part of their ideology. This work analyses the manifesto written by white supremacist terrorist Brenton Tarrant with the aim to expose the relation between white supremacism and Christianism, as well as the influence on terrorist acts against non-Europeans in the West, and the main propositions of such extremist ideology. The conclusion proposes the need of better education in history and critical thinking skills in societies affected by white supremacism, as well as the participation of followers of traditional Christianity in counter extremism efforts

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Kent, John. "Book Review: Christianity and Western Thought". Theology 104, nr 817 (styczeń 2001): 73–74. http://dx.doi.org/10.1177/0040571x0110400144.

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Presler, Titus. "Christianity Rediscovered: A Reflection on Vincent Donovan's Contribution to Missiology". Missiology: An International Review 18, nr 3 (lipiec 1990): 267–76. http://dx.doi.org/10.1177/009182969001800301.

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Vincent Donovan's reflection on his evangelism among the Masai highlights a culturally unencumbered gospel, stresses Christianity's universality, and challenges Western preoccupations with development. The role of culture needs more reflection, however, for no evangelism can be free of cultural expression. Moreover, Western missiology needs to move beyond the guilt complex and realize that all human cultures are able not only to distort the gospel, but to amplify it as well. The creative flowering of African Christianity helps us see that ultimately the gospel, not missionary strategy, is decisive for the life of the church.

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Cooper, Michael. "Missiological Reflections On Celtic Christianity". Mission Studies 20, nr 1 (2003): 35–55. http://dx.doi.org/10.1163/157338303x00142.

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AbstractThe cultural context of contemporary western culture suggests that people continue to demonstrate strong religious and superstitious beliefs. Many suggest that pre-Christian religions such as Druidry, Asatru and Wicca (although debatable as a pre-Christian religion) are successfully confronting the west European context. With ideals of egalitarianism and environmental responsibility, Paganism criticizes western Christianity for its oppressive nature. While western culture has benefitted from modernization, however, it does not seem all that dissimilar from the religious climate of the Middle Ages. This article suggests that Celtic Christianity between 400-800 might provide an example of a Christianity that related to the culture in an effective manner. From Patrick to the wandering monks of Ireland, Celtic Christianity sought to evangelize a Pagan culture and re-evangelize a one-time "Christianized" western Europe that had been invaded by religious others.

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Mang, Pum Za. "Buddhist Nationalism and Burmese Christianity". Studies in World Christianity 22, nr 2 (sierpień 2016): 148–67. http://dx.doi.org/10.3366/swc.2016.0147.

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Buddhist nationalists in Burma have characterised Christianity as a Western religion and accused Christians in the country of being more loyal to the West than to the motherland. This essay, however, argues that Christianity is not Western, but global, and that Christians in Burma are not followers of the West, but Burmese who remain as loyal to their homeland as do their fellow Burmese. It is stressed in this article that the indigenous form of Christianity after the exodus of the missionaries from Burma in 1966 has proved that Burmese Christianity should be seen not as a Western religion, but as a part of world Christianity. This article also contends that a combination of social change, political milieu, tribal religion and the cross-cultural appropriation of the gospel has contributed to religious conversion among the ethnic Chin, Kachin and Karen from tribal religion to Christianity.

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Peker, Efe. "Finding Religion: Immigration and the Populist (Re)Discovery of Christian Heritage in Western and Northern Europe". Religions 13, nr 2 (11.02.2022): 158. http://dx.doi.org/10.3390/rel13020158.

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Why and in what ways do far-right discourses engage with religion in geographies where religious belief, practice, and public influence are particularly low? This article examines religion’s salience in the rhetoric of leading right-wing populist parties in eight European countries: the Netherlands, Belgium, France, Switzerland, Austria, Sweden, Denmark, and Norway. Based on a qualitative content analysis of various documents such as party programmes, websites, election manifestos, reports, and speeches of their leadership, the article offers insight into the functions that Christianist discourses serve for anti-immigration stances. The findings are threefold: first, they confirm previous research suggesting that while these parties embrace Christianity as a national/civilizational heritage and identity, they are also careful to avoid references to actual belief or practice. Second, the data suggests, their secularized take on Christianity rests not simply on the omission of theological content, but also on the active framing Christianity itself as an inherently secular and progressive religion conducive to democracy. Third, and finally, they starkly contrast this notion of Christianity with Islam, believed to be incompatible due to its alleged backward and violent qualities. Emphasizing religio-cultural hierarchies—rather than ethno-racial ones—plays an indispensable role in presenting a more palatable form of boundary-making against immigrants, and helps these parties mainstream by giving their nativist cause a liberal and enlightened aura. Preliminary comparisons with traditional conservative parties, moreover, reveal that while some of the latter partially embraced a similar nativism, variations remain across countries.

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Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman i Peter F. Crossing. "Christianity 2017: Five Hundred Years of Protestant Christianity". International Bulletin of Mission Research 41, nr 1 (26.10.2016): 41–52. http://dx.doi.org/10.1177/2396939316669492.

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Throughout 2017, Protestants around the world will celebrate five hundred years of history. Although for several centuries the Protestant movement was based in Europe, then North America, from its Western homelands it eventually spread all over the world. In 2017 there are 560 million Protestants found in nearly all the world’s 234 countries. Of these 560 million, only 16 percent are in Europe, with 41 percent in Africa, a figure projected to reach 53 percent by 2050. The article also presents the latest statistics related to global Christianity and its mission.

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Hidemura, K. "Nakamura, Christianity and Western Music in Japan". THEOLOGICAL STUDIES IN JAPAN, nr 36 (1997): 89–94. http://dx.doi.org/10.5873/nihonnoshingaku.1997.89.

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Bonk, Jonathan J. "Book Review: Indigenous Responses to Western Christianity". International Bulletin of Missionary Research 20, nr 4 (październik 1996): 174. http://dx.doi.org/10.1177/239693939602000410.

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Bjork, David E. "The Future of Christianity in Western Europe". Missiology: An International Review 34, nr 3 (lipiec 2006): 309–24. http://dx.doi.org/10.1177/009182960603400302.

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Roudometof, Victor. "Special section: Orthodox Christianity in Western Europe". Religion, State and Society 43, nr 3 (3.07.2015): 209–10. http://dx.doi.org/10.1080/09637494.2015.1094934.

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Suárez, José I. "Dichotomy Christianity – Japaneseness". Letrônica 15, nr 1 (1.12.2022): e41607. http://dx.doi.org/10.15448/1984-4301.2022.1.41607.

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The purpose of this study is to demonstrate briefly how Shusaku Endo, the noted Japanese author of Silence, stresses his Japanese identity over his Roman Catholic religion in novel The Samurai. This preference has unfortunately been ignored by Western literary critics who have instead opted to stress the importance of his religious beliefs in his fiction.

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Walls, A. F. "The Western Discovery of Non-Western Christian Art". Studies in Church History 28 (1992): 571–81. http://dx.doi.org/10.1017/s0424208400012699.

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Christianity is in principle perhaps the most syncretistic of the great religions. Unlike Hinduism, it does not have a unifocal religious culture belonging to a particular soil; nor, like Islam, does it have common sacred language and a recognizable cultural framework across the globe. Historically, Christian expansion has been serial, moving from one heartland to another, fading in one culture as it is implanted in another. Christian expansion involves the serial, generational, and vernacular penetration of different cultures.

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DeHart, Paul R. "The Return of the Sacral King". Catholic Social Science Review 25 (2020): 51–65. http://dx.doi.org/10.5840/cssr20202527.

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In Pagans & Christians in the City, Steven D. Smith argues that in contrast to ancient Rome, ancient Christianity, following Judaism, located the sacred outside the world, desacralizing the cosmos and everything in it—including the political order. It thereby introduced a political dualism and potentially contending allegiances. Although Smith’s argument is right so far as it goes, it underplays the role of Christianity’s immanent dimension in subverting the Roman empire and the sacral pattern of antiquity. This division of authority not only undermined the Roman empire and antique sacral political order more generally—it also subverts the modern state, which, in the work of Hobbes and Rousseau, sought to remarry what Western Christianity divorced.

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E.F., Asamoah, i Kpalam E.T. "Towards Developing African Christianity: An Overview on how the Christian Faith was Handed Down by Western Missionaries to Africans". African Journal of Culture, History, Religion and Traditions 6, nr 1 (3.01.2023): 1–15. http://dx.doi.org/10.52589/ajchrt-lloxf0gn.

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The Christian faith continues to enter different cultures and finds its clothing in the new land it enters. This has resulted in what is known as Jewish Christianity, Greco-Roman Christianity, and European Christianity. It does so by re-interpreting and transforming the culture and traditions of the new environment in the light of the Christian faith towards a “home-grown” Christianity. However, it is observed that African Christianity is yet to critically engage with the culture and traditional values of the African environment in order to develop an indigenous African Christianity. This could be due to the fact that Christianity was introduced into Africa by Western missionaries, who perceived African religion and traditional practices as demonic. Consequently, Christianity in Africa presents Christ as a European rather than an African, thereby creating Christianity in Africa, instead of developing an African Christianity. Using historical studies approaches, the paper posits that Africans could develop an indigenous Africa Christianity when the gospel critically engages and transforms the traditional beliefs, myths, stories, idioms and cultural life of the African people.

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Ngong, David Tonghou. "Domination and Resistance: Lamin Sanneh, Eboussi Boulaga, and the Reinterpretation of Christianity in Africa". Exchange 49, nr 2 (28.05.2020): 93–109. http://dx.doi.org/10.1163/1572543x-12341557.

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Abstract This article engages the work of two prominent but recently deceased scholars of African Christianity—the Gambian Lamin Sanneh and the Cameroonian Fabien Eboussi Boulaga. It argues that their reinterpretation of Christianity is designed to develop an imagination of resistance in the context of western domination in Africa. Sanneh approaches the matter from a historical perspective through which he narrates the emergence of a new form of Christianity, leading to his important distinction between “world Christianity” and “global Christianity.” Boulaga approaches the issue from the perspective of philosophical theology, through which he developed the “Christic model” as central to appropriating the Christian faith in Africa. The paper argues that one can hardly understand why Sanneh distinguishes between global and world Christianity and why Boulaga develops the radical Christic model, if one fails to locate their work within the framework of problematizing dynamics of western domination in Africa.

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Moe, David Thang. "Christianity as a Majority Religion of the Ethnic Minorities in Myanmar: Exploring Triple Dialogue in the Currents of World Christianity". Expository Times 131, nr 2 (17.05.2019): 45–64. http://dx.doi.org/10.1177/0014524619847930.

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It is common to say that Christianity is a minority religion in Asia. Yet this article argues that Christianity is a majority religion of the ethnic minorities in Southeast Asia in general and Myanmar in particular and that one dimension of dialogue is not adequate in an age of world Christianity. Using a ‘triple dialogue’ as a methodology, the article explores three of the most salient issues of Myanmar ethnic minorities in the currents of world Christianity. First, the article revisits a cross-cultural relationship between foreign missionaries and locals in a colonial period and how Western mission impacts on Christians’ relationship with people of other faiths. Second, it explores the current issues of interreligious relationship between Christians and Buddhists and how Christian-Buddhist interaction plays a role in developing Christianity as a Myanmar local religion in a postcolonial mission period. Finally, it examines an intercultural hospitality between the ethnic Christian migrants and Western Christians and a ‘glocal’ relationship between migrants and their homeland Christians in a post-Western Christian period.

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Underwood, Horace G. "Christianity in Korea". Missiology: An International Review 22, nr 1 (styczeń 1994): 65–76. http://dx.doi.org/10.1177/009182969402200106.

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Christianity in Korea has often been viewed rather superficially. It has been praised for its evangelistic zeal or criticized as being pietistically oriented toward numerical growth with little concern for society. It has been criticized for slavishly copying Western forms and praised by others for struggling for human rights. The author attempts to deepen our understanding of Korean Christianity by taking up such matters as the problems of indigenization, the forms of worship, and Christian social activism as seen against its historical and social background.

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Iqbal, Basit Kareem. "Disfiguring Christianity". Method & Theory in the Study of Religion 31, nr 3 (25.06.2019): 261–80. http://dx.doi.org/10.1163/15700682-12341448.

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Abstract This essay reads Anidjar’s “critique of Christianity” to confront the history of Western rhetoric, in its separation of figure from referent. He reads blood as catachrestic—catachresis not as abuse of language but its actualization. From the perspective of the tropological system, one might track the different meanings of blood (metaphorical, metonymic, symbolic) of historical Christianity. But from the asymmetrical perspective of catachresis, blood maps out the divisive activity of Christianity, even in its institution of the propriety of figure. Blood thus does not deliver a revolutionary program somehow “against” Christianity so much as demonstrate its impropriety. In so doing Blood partakes of the temporality of besiegement expressed in the Darwish poem with which the essay opens, where the possibility of escape is neither relinquished nor celebrated but endured. A postscript takes up Anidjar’s reading of Moses and Monotheism in order to raise the question of Islam.

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Wijsen, Frans. "Global Christianity: A European Perspective". Exchange 38, nr 2 (2009): 147–60. http://dx.doi.org/10.1163/157254309x425382.

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AbstractReflecting from a European perspective upon the shift of the centre of gravity of Christianity to the global South, the author explores the implications of this shift for intercultural communication and hermeneutics within world Christianity. Are North-South relationships within world Christianity simply to be reversed, and does European Christianity end up exclusively at the receiving end? Discussing his studies of Christian immigrants in The Netherlands, the author states that the struggle between Western and non-Western Christians is a struggle about the values of modernity. This is shown in de debates about abortion, single sex marriages and euthanasia. The author holds that European theologians cannot simply return to pre-modern values, stick to modern universalism or be satisfied with post-modern relativity. They must develop further a trans-modern hermeneutic.

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Anderson, Thomas. "Converting the Hospital: British Missionaries and Medicine in Nineteenth-Century Madagascar". Itinerario 41, nr 3 (grudzień 2017): 539–54. http://dx.doi.org/10.1017/s0165115317000675.

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This paper examines the attempt of British missionaries on Madagascar to use medicine and the mission hospital as a way to convert the Malagasy people during the latter half of the nineteenth century. In their attempt to educate the Malagasy about the benefits of Western civilization, which was often defined through science as well as Christianity, missionaries were challenged by Malagasy culture and the local environment. To counter the ability of the Malagasy to challenge Western methods through their cultural beliefs and healing practices and so convert the Malagasy to Western ways, British missionaries had to carve out a space isolated from the Malagasy environment. Medicine, particularly the mission hospital, offered a space to champion Western science and Christianity. In their attempt to bring civilization to Madagascar, missionaries directly tied together science and Christianity while domesticating the space of the hospital.

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Belov, Vladimir. "Hermann Cohen’s philosophy of religion and western christianity". St.Tikhons' University Review 94 (30.04.2021): 23–36. http://dx.doi.org/10.15382/sturi202194.23-36.

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Lea, David R. "Christianity and western attitudes towards the natural environment". History of European Ideas 18, nr 4 (lipiec 1994): 513–24. http://dx.doi.org/10.1016/0191-6599(94)90083-3.

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Liu, Linhai. "The past and present of the Christianity in China". Chronos 36 (20.08.2018): 197–220. http://dx.doi.org/10.31377/chr.v36i0.88.

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Christianity is on the list of the legitimate religions in modern China. Thepast several decades have witnessed a wide spread and rapid developmentof the Christianity across the country. As an important world religion whichhad first emerged in the West Asia and which has to a certain extent beenidealized as the symbol of the Western culture, or the democracy in specific,Chinese Christianity has been attracting attentions both from within andwithout, especially the scholars. Unlike other religions such as Buddhismand Taoism, the existence and development of Christianity in China areoften attached to special dimensions such as politics and ideology whichgo beyond the religion per se. In the expectation of many Westerners andChinese, the Chinese Christianity, especially the Protestantism is the hope forthe Western democracy. What does it mean for China in particular and for theworld in general for the upsurge of Christianity? Although there are variousresearches, an agreement is far from being reached. This short article tries totrace in concise the past and present of Christianity in China, the challengesit is facing, and to provide some thought on its history. A short caveat isnecessary before we proceed further.

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Hargrave, Susanne. "Culture, Abstraction, and Ethnocentrism". Missiology: An International Review 21, nr 1 (styczeń 1993): 3–11. http://dx.doi.org/10.1177/009182969302100101.

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What appears to be a positive appreciation of non-Western cultures, both in secular society and in the church, may be but ethnocentrism in disguise. Within Western theology, abstract thinking has been used to purge Christianity of “undesirable” concreteness; the same method is used within missiology to render the religious and philosophical contents of other cultures morally and intellectually acceptable and to make them compatible with Christianity.

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Chenani, Daniel, John Karanja i Matthews Mwalwa. "The Impact of Christianity by Friend’s Missionaries among the Tiriki People". Journal of Sociology, Psychology & Religious Studies 4, nr 1 (17.08.2022): 73–87. http://dx.doi.org/10.53819/81018102t6022.

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This article aimed to describe the impact of Christianity on the culture and traditions of the Tiriki people in Hamisi Constituency, Vihiga County. Tiriki community refers to the Bantu people who came to the western part of Kenya and intermarried with the Kalenjin community staying there by then. The investigating will be based on the keywords in the title of this article and shortly discussing the important the growth of Christianity in Hamisi Constituency, Vihiga County. The article further looks into the growth of the church and describes the impact of Christianity on Tiriki people in terms of Christianity, education, socio-politics, and health. Here I shall consider my discussions on the history of Friends Missions in the area since the earlier nineteenth century. As far as Friends missionaries are concerned, it recognizes the activities done by the Friends Missionaries in terms of positive and negative development force introduced by Christianity while noting several things that improved the lives of the people, such as health facilities and education. On the other hand, Christianity led to the downgrade of the African customs and culture, which it saw as pagan and evil; the religion also led to social problems. Some of the social problems caused by Christianity was a complete change to the lifestyles and introduction of new ways of living that caused cultural clash among the community. The missionary work was to evangelize and spread the gospel of God among the Tiriki people in the western part of Kenya. Keywords: Friends Mission Church, Tiriki, Western Kenya, Impact

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Yarotskiy, Petro. "Roman Catholicism in Ukraine". Ukrainian Religious Studies, nr 46 (25.03.2008): 238–59. http://dx.doi.org/10.32420/2008.46.1928.

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Ukraine's ties with Rome have a long history. Along with such ways of Christianity penetrating into Kievan Rus as Byzantine, Bulgarian, in particular Cyril and Methodius, there was also Western European - Roman. The Apostolic Capital has made considerable efforts to convert Christianity to the people of Russia. Relations with Rome and Western Latin Christianity were maintained long before the baptism of Kievan Rus and continued unhindered until the Mongolian invasion. It is enough to remind briefly of contacts and exchange of embassies with Rome by Princess Olga (955), during the reign of Vladimir Svyatoslavovich (922), Yaropolk, son of Svyatoslav (977), Yaroslav the Wise (1085-1089).

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Bernier, Lucie. "CHRISTIANITY AND THE OTHER: FRIEDRICH SCHLEGEL'S AND F. W. J. SCHELLING'S INTERPRETATION OF CHINA". International Journal of Asian Studies 2, nr 2 (30.06.2005): 265–73. http://dx.doi.org/10.1017/s1479591405000124.

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Every culture is self-centred and distinguishes itself from others which are inadvertently positioned off-centre. Thus ancient Greece called the non-Greeks barbarians, and the ancient Chinese called their own country the Celestial Empire and considered those who did not practise their culture as barbaric. In the modern age, Europe distinguished itself from the non-West principally by two features: Christianity and capitalism. Generally, it is considered that Christianity produced capitalism (Max Weber), so that the former can really be considered the foundation of Western Culture. In my paper, I demonstrate that Christianity is used to measure and construct non-European peoples and cultures within the western perception of the philosophy of history. Christianity is given supreme value, and related religions are considered to be corrupted in varying degrees, with non-theistic cultures bringing up the very rear.

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Stasson, Anneke. "Modern Marital Practices and the Growth of World Christianity During the Mid-Twentieth Century". Church History 84, nr 2 (15.05.2015): 394–420. http://dx.doi.org/10.1017/s0009640715000116.

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Studies concerned with modernity, mission Christianity, and sexuality generally address how western, Christian gender ideologies have affected women or how they have affected modernization. This article approaches the nexus of modernity, Christianity, and sexuality from a different angle. One of the notable consequences of modernization was that young people in industrializing nations began demanding the right to choose their own spouse and marry for love. Several scholars have noted the connection between modernization and spouse self-selection, but none have explored the relationship between Christianity's endorsement of spouse self-selection and its global appeal during the mid-twentieth century. This article examines a collection of letters written by young Africans to missionary Walter Trobisch after reading his popular 1962 book, I Loved a Girl. These letters suggest that Christianity's endorsement of spouse self-selection and marrying for love gave it a kind of modern appeal for young people who were eagerly adopting the modern values of individualism and self-fulfillment. The practice of prayer provided relief to young people who were struggling to navigate the unfamiliar realm of dating in the modern world.

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Hopkins, Philip O. "Modern Western Christian Missions in Iran: The Connection Between Government and Missionary". IRAN and the CAUCASUS 19, nr 4 (14.12.2015): 299–309. http://dx.doi.org/10.1163/1573384x-20150402.

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Iran and Christianity are not typically associated with one another in the modern period. However, in the context of the greater historical narrative, a connection becomes apparent, a montage showing that Christianity in Iran includes ethnic Iranian Christians from Assyrian and Armenian backgrounds as well as Western missionaries. Western missionaries came to Iran to convert Iranians, including ethnic Iranian Christians. In their efforts, their activity played a role in Iranian state and society. This paper examines the connection between the government and the Western missionary in the modern period, suggesting the influence was not completely positive.

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Haseldine, J. "The Cambridge History of Christianity. Vol. IV: Christianity in Western Europe c.1100-c.1500". English Historical Review CXXV, nr 515 (26.07.2010): 956–59. http://dx.doi.org/10.1093/ehr/ceq225.

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Pieper, Christopher Nicolas. "Why the Hardship? Islam, Christianity, and Instrumental Affliction". Open Theology 6, nr 1 (9.11.2020): 636–45. http://dx.doi.org/10.1515/opth-2020-0137.

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AbstractViewing hardship through the Western tradition of theodicy, Western theologians and philosophers sometimes approach their Muslim neighbors with questions about the Islamic perspective on suffering. But merely by asking about “suffering,” these Western friends already project a theological category foreign to most Muslims, particularly those from a non-Western background. In order for Christian and post-Christian Westerners to understand the Islamic approach to hardship, they must first learn to distinguish between affliction and suffering. This requires a careful look at the creation narratives each tradition tells: for example, does God initiate human affliction? And what does the answer to this question say about the nature of affliction, if God is also good? Answering these queries helps one to distinguish Christian and Islamic responses to catastrophe, pain, and even violence. Furthermore, examining the koranic reply may redirect Western persons to teachings within the biblical tradition, which Christians often overlook or avoid. The instrumental role of affliction is relatively unpopular in the West, but dialogue with Islam uncovers the fact that it is a concept neither alien nor unimportant to biblical teaching. In fact, God’s repurposing of affliction is vital to Christian doctrine. Dialogue with Islam may help to recover this Christian lesson.

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Lobkowicz, Nicholas. "Christianity and Culture". Review of Politics 53, nr 2 (1991): 373–89. http://dx.doi.org/10.1017/s0034670500014662.

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Christianity has influenced Western culture more than any factor save human nature itself, and yet its influence is now greatly diminished. Reactions to this have usually taken the form of a Hegelian affirmation that Christianity, having served its historical purpose, is no longer important in itself; a nostalgic conservatism which rejects the culture of modernity simply; or a revivalism which ignores it. An alternative view rests on an analysis of culture and the enlightenment process of secularization to which the Church reacted by closing in on itself until the Second Vatican Council affirmed the legitimate autonomy of the secular. The Church itself, partly to blame for secularization through its practical demystification of nature and attempt to coercively supplant all pre- and non-Christian religious experience, should engage modernity while giving witness to human dignity and promoting a more human culture. Such a constructive recovery of Christian culture must avoid both politicization and moralism.

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Jongeneel, J. A. B. "De waarheid, absoluutheid en eigenheid van het christendom volgens Nederlandse protestanten". Theologia Reformata 62, nr 1 (1.03.2019): 46–62. http://dx.doi.org/10.21827/5c5c4bbf4f7fd.

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This article describes and analyses the views of 20th Dutch Protestant scholars of religious studies, systematic theology and missiology on ‘the absoluteness of Christianity/the revelation of God in Jesus Christ’, and their response to Western relativism rooted in the Enlightenment. Previous adherence to the Augustinian concept of Christianity as ‘the true religion,’ was exchanged for new ideas and positions that took them back to the essentials behind the concept of ‘the absoluteness of Christianity;’ to rethinking ‘absoluteness;’ ‘the non-absoluteness of Christianity;’ and alternative terms such as ‘finality,’ ‘originality,’ and ‘normativity.’ The concept of ‘the absoluteness of Christianity’ may have disappeared but elements thereof survive in new forms.

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Huang, Yuqin. "Western-Educated Chinese Christian Returnees, Nationalism, and Modernity: Comparison Between the Pre-1949 Era and the Post-1978 Era". SAGE Open 11, nr 1 (styczeń 2021): 215824402199481. http://dx.doi.org/10.1177/2158244021994816.

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For more than 100 years, China has seen waves of students and scholars heading overseas and studying in the West as well as the concomitant returning waves. This study draws on information obtained from secondhand documents and firsthand field studies to analyze and compare two returning waves involving the complex dynamics of globalization/indigenization of Christianity in China. The first returning wave began in the early 1900s and lasted until 1950, in which many went overseas because of their connections with Western missionaries. The second returning wave is currently occurring following the study-abroad fever after 1978, in which many were exposed to the proselytizing endeavor of overseas Chinese Christian communities and eventually converted to Christianity before returning to China. The article compares the following themes in relation to these two groups of Christian returnees: their negotiation with their religious identities upon the return, perceptions on the meaning of Christianity to themselves and to China, their transnational religious networks, and potential implications to the glocalization of Christianity in China. Consequently, it involves the following topics that are important throughout the modern Chinese history: modernity/religion paradox, East–West interaction in relation to Christianity, contributions of Western-educated professionals to China, glocalization of Christianity in China, and complex internationalist/nationalist interaction.

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Benavides, Gustavo. "Western Religion and the Self-Canceling of Modernity". Journal of Religion in Europe 1, nr 1 (2008): 85–115. http://dx.doi.org/10.1163/187489208x285486.

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AbstractThe extreme character of western modernity is the result of the interaction of two contradictory processes. On the one hand, the cultivation of interiority, reflexivity, and thus of subjective freedom, which antedates Christianity, and which is also found in other cultures, but which Christianity intensified by equating religion with 'faith.' On the other, the need to assert one's freedom against the attempts on the part of a church, which, while promoting the exploration of the sinful subjectivity of all Christians—understood primarily as believers—sought to control all of reality, external and internal. While the emergence of a reflexive, tolerant self has led many in the West to the abandonment of its traditional institutional religion, that same tolerant reflexivity renders difficult dealing with the demands of groups—Christian and non-Christian—that seek to abolish modernity.

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Kristianus, Kristianus. "The Dayak Selako Shamans Oral Tradition: Intermediary Between People, Culture And Religion". Al-Albab 10, nr 2 (12.01.2022): 241–56. http://dx.doi.org/10.24260/alalbab.v10i2.2093.

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The Dayak Shamans of Western Kalimantan of Borneo mediate between people and the Makhluk halus or invisible beings. The Makhluk halus who have their own well-defined roles, live in the sky, earth, water and other places, with similar needs as the humans, and the relations between humans and spirits in the context of traditional beliefs are inseparable. Interestingly, these beliefs are common to both Dayak Selako Shamanism and Kalimantan Islam. The Malay oral tradition has a major influence on the Dayak Selako culture in Western Kalimantan. In fact, both ethnic groups had originated historically from the same roots, but later separated by Islam and Christianity. Thus, irrespective of their affiliations to the major religions of Christianity and Islam, the Dayak Selako Shamanism and the Islamic spiritual healing practiced in Western Kalimantan follow the same oral tradition when conducting spiritual communication and shamanic healing. For the Malays, communication with the spiritual world begins with the recital of the Islamic verses, forming an essential part of the the Malay identity. Interestingly, the Dayak Selako Christians too use the same verses. We argue that the Dayak Selako Shaman is not only an intermediary between the Dayaks and their spirits, but also between the Dayak, Islam and Christianit religions. The mutual values of oral tradition in shamanism’s of the Dayak Selako and Malays have created a societal structure based on the natural cycle and life pattern.

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