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1
Chad, Jordan A. "“ In Der Nakht Fun Nitl . . . ”: Christmas Folklore, Mythology and Stories in Yiddish." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 3 (2023): 1–31. http://dx.doi.org/10.1353/sho.2023.a918853.
Повний текст джерелаАнотація:
Abstract: A rich array of original Christmas folklore, mythology, and stories exists in Yiddish. In this paper, I present a framework for understanding the Yiddish literary response to Christmas in the context of a dark midwinter folklore that has evolved across cultures since antiquity. Among Christians, this midwinter folklore gave rise to the fundamental Christmas literary motif of the balance of cold and darkness with warmth and light, with the latter two often signifying comfort and goodwill. I argue that the fundamental Christmas literary motif employed in Yiddish is consistent with that of Christians, but key elements are distorted to reflect a distinctly Jewish perspective: Yiddish folklore inverts the figure of Jesus from being the Christian emblem of light into an emblem of midwinter darkness, and modern Yiddish literature adapts the motif of balancing darkness with light as a metaphor for balancing Old World and New World values. Whereas light characteristically prevails in the traditional Christmas story, the Yiddish Christmas story corrupts this optimism to express Jewish sentiments about Christianity and the non-Jewish world.
2
Fajfric, Boris. "The origin of Yule time in Serbian tradition." Zbornik Matice srpske za drustvene nauke, no. 147 (2014): 251–66. http://dx.doi.org/10.2298/zmsdn1447251f.
Повний текст джерелаАнотація:
Every year, Serbian people celebrate Christmas Eve and Christmas Day in a solemn manner enclosing various traditions. All these traditions originate from ancient Slavs, who were pagans. Each element and ritual has its own symbolism and significance. They are mainly related to Slavic gods, dead ancestors and some mythical creatures. When the Slavs received Christianity, their customs adopted a new meaning. The church canceled some customs because of their magical properties, but it also preserved others and made them an important part of Christian traditions. Thus Yule and some customs before Christmas Day gained a Christian meaning, so that Serbs could get acquainted with the celebration of Christ?s birth.
3
Qodir, Zuly, and Bilveer Singh. "Tension of Muslim-Christian Relations in Indonesia: The Case of Conversion and Celebrating Christmas." Al-Albab 10, no. 2 (December 31, 2021): 295–309. http://dx.doi.org/10.24260/alalbab.v10i2.2095.
Повний текст джерелаАнотація:
There are in the tense of Christian-Muslim relations in Indonesia since the time of the New Order until today. The issues in Christian-Muslim relations include conversion (of faith) with marriage and celebrating Christmas. These two issues are constantly associated with religious politics in Indonesia. The issues have kept tensions to reoccur, although according to Indonesian history, Christianity and Islam had jointly driven colonialists away and participated in founding the Unitary State of the Republic of Indonesia. In addition to theological affairs, the two issues relating to the tension of Christian-Muslim relationship have also impacted political and economic affairs. This article provides description of tension between Muslims and Christians in Indonesia in the case of conversion from Islam to Christian with marriage and celebrating Christmas in Muslim communities. The work concludes that in order to reduce tension between Christian and Muslim, all efforts to conduct theologia religionum dialogs should be sought, and social justice between Christians and Muslims should be created in the country. All of this is none other than a model of religious practices that have surpassed symbols. This is called passing over religious practices with new religious experiences.
4
Goto, Yoshihiro, Fumi Katayama, Suzuretsu Sen, Junko Teruyama, Fumito Osawa, Miyu Tsuchiya, and Mikiko Yokoyama. "Popular image of students enrolled in Christian schools and the founding purpose of Christian schools – A study based on a survey of youth living in Tokyo/Kanagawa Prefectures." F1000Research 12 (August 14, 2023): 973. http://dx.doi.org/10.12688/f1000research.127483.1.
Повний текст джерелаАнотація:
Despite the popularity of Christian schools in Japan, Christians account for only 1.6% of the nation’s population. In the attempt to explore this inconsistency, we conducted an online survey in January 2020 to those between the ages of 15 and 29 living in Tokyo and Kanagawa. Our subjects include those who have enrolled in Christian schools, those who have some sort of affiliation, and those who do not have affiliation. We attempted to measure the difference in attitude by the degree of their affiliation. We focused on the notion of 'triple faith' which was proposed by Inoue and others. Many people in Japan believe in both Buddhism and Shintoism because neither requires a rite such as baptism. Christianity requires baptism, but that aside, in practice, many Japanese have triple faith including Christianity. Prosperity of Christian schools, preferences towards Christmas, and popularity of Christian-style weddings, all testify to this. This argument by Inoue and others conflicts with the common belief that Christianity never got a foothold in Japan. The results of cross tabulation of key questions and affiliation with Christian schools, combined with our interview results, show that those who have enrolled in Christian schools are more likely to have what may be referred to as triple faith. We have also provided a discussion on the possible reasons behind this finding.
5
Lundmark, Evelina. "Banal and Nostalgic." Temenos - Nordic Journal for Study of Religion 59, no. 1 (June 20, 2023): 29–51. http://dx.doi.org/10.33356/temenos.112453.
Повний текст джерелаАнотація:
This article explores how Christian heritage is engaged with, strengthened, and contested in and through Swedish newspapers and in the annual Swedish Christmas calendar. Although Sweden is perceived as highly secular and characterized by an increased distance between the former state church and the Swedish population, ideas about Swedish cultural heritage are still tied to notions of a Christian past. Previous research has highlighted Christmas as particularly salient for Swedes’ understanding of their cultural heritage and national identity, which includes perceptions of Christmas as ‘merely’ a tradition. Using theories of nostalgia and banal religion, this article addresses how Swedishness is constructed in the Christmas calendar, as well as through its framing in Swedish newspapers. While the narrative of the Calendar does not normally include overt references to Christian parables, it frequently uses Christian and folkloric symbolism to effect a backdrop of nostalgia. I argue that the Calendar and its framing in newspapers play on conceptions of Swedishness that are inextricably linked to ideas of ‘secularized’ Christianity, and by extension to constructions of what counts as national belonging in contemporary Sweden.
6
P, Vijay, and Vijayakumar M. "Representation of the Postcolonial Migrants’ Multi-Religious Cultures and the Fantasy of Christianity in John Lanchester’s Capital." ECS Transactions 107, no. 1 (April 24, 2022): 6163–74. http://dx.doi.org/10.1149/10701.6163ecst.
Повний текст джерелаАнотація:
Literary writings have broadened that the world broaches the religious and cultural discrimination between the imperialist countries and the colonized immigrants. John Lanchester spreads over the conflicts of the multi-religious culture of migrants and the pride of the Christmas festival in European countries in his novel, Capital (2012). The Christian countries have defeated the migrants by showing pretentious prevailing city life in London. Unfortunately, some migrating laborers are illiterate to encounter them all. He forces migrants not to convert themselves from one religion to another for getting jobs. He also emancipates his presser to look after the life of migrating people in European countries. He then indirectly talks about the three religions: Hinduism, Islam, and Christianity. He proves that London is a place for Christianity, which is reflected in Christmas decorations. This novel elongates many themes related to the social and economic exploitation of poor migrants at Pepys Road in London.
7
Xue, Yuanjing, and Mohammad Manzoor Malik. "THE GROWTH OF CHRISTIANITY IN SHANGHAI CONSIDERED THROUGH THE RATIONAL CHOICE THEORY OF RELIGION." Prajñā Vihāra: Journal of Philosophy and Religion 25, no. 1 (January 29, 2024): 103. http://dx.doi.org/10.59865/prajn.2024.6.
Повний текст джерелаАнотація:
The increasing growth of Christianity in Shanghai, China, provides an instructive model for understanding the marketing and economics of religion. The paper employs theoretical analysis as well as an analysis of the results of field study. The theoretical study employed rational choice theory and the field study included visiting religious places and conducting interviews. The major field work took place at Christian churches and other places of worship in Shanghai city during Christmas and New Year time, 2019. This research concludes that Christianity and its competitiveness in comparison to the other faiths in Shanghai, will gain popularity in Shanghai follower will grow in numbers
8
Kollárová, Daniela, Eva Habiňáková, Andrea Tománková, and Andrii Kushnarevych. "Visual Communication of Festive Shop Window Displays with Customers." European Journal Of Media, Art & Photography 12, no. 1 (April 2024): 104–11. http://dx.doi.org/10.34135/ejmap-24-01-06.
Повний текст джерелаАнотація:
The object of the authors’ research was the festive Christmas window displays of brick-and-mortar retail stores. The main objective of the research was to identify the dominant colours, symbols and signage of Christmas festive displays of retail brick-and-mortar stores across different product categories and countries around the world. A total of 229 retail Christmas window displays, from 14 countries around the world, across 11 assortment categories, ready for the Christmas season in 2020, 2021 and 2022, were examined. The theme of Christmas resonates in retail store windows from the beginning of November until 24 December. After this date, the issue of sales dominates the window displays. The main method of the research was the content analysis used to analyse the documents in order to determine the frequency of occurrence of the pre-given categories. Given that our interpretation of Christmas is based on its Christian foundation, it is not surprising that the main universal colours and symbols of interpretation identified are rooted in Christianity, while other, complementary ones (e.g. Santa Claus with a reindeer sleigh, a snowy landscape, or a gingerbread house) and the signage are the result of changes in popular culture over time.
9
Ibrahim, Murtala. "The clash of sound, image and light: inter- and intra-religious entanglements and contestations during Mawlūd celebrations in the city of Jos, Nigeria." Africa 92, no. 5 (November 2022): 759–79. http://dx.doi.org/10.1017/s0001972022000663.
Повний текст джерелаАнотація:
AbstractThis article explores recent inter- and intra-religious entanglements and contestations between Sufi Muslims, members of the Izala and Christianity, which have emerged as a result of a new way of celebrating Mawlūd in the Nigerian city of Jos. Through the adept use of loudspeakers, Izala projects a sense of dominance over the public sphere of the city and uses this as a platform to critique the Sufis. In part as a response, and as a counter-critique of Izala, the Sufis have rejuvenated their Mawlūd celebrations as a mass public spectacle, involving the use of Christmas lights to decorate the city and the construction at the entrance to major streets of temporary wooden arches decorated with flowers, Christmas lights, wreaths and images of Shaykh Ibrahim Nyass. This article argues that the Sufis, who are at a disadvantage in the practice of organized preaching and the use of sound media, have transformed the Mawlūd celebrations into a mechanism to counterbalance Izala’s dominance of the public sphere and to reassert their presence in the city. The Sufis’ incorporation of decorative Christmas objects reveals the fluid boundaries between Christians and Muslims in Nigeria, which sometimes generate dynamics of interreligious borrowing and mutual influence. This article attempts to remap and push the boundaries of studying Islam and Christianity in Nigeria, because focusing on one religion in isolation downplays the intertwining and intersection of practices between the two religious groups.
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Panjaitan, Michael Yoel, I. Nyoman Suarsana, and I. Ketut Kaler. "Tradisi Rabo-Rabo: Sebuah Cerminan Ekspresi Identitas Komunitas Mardijkers di Kampung Tugu, Kelurahan Semper Barat, Jakarta Utara." Sunari Penjor : Journal of Anthropology 8, no. 1 (March 1, 2024): 28. http://dx.doi.org/10.24843/sp.2024.v8.i01.p04.
Повний текст джерелаАнотація:
Tugu community settlement are located in Semper Barat District, Jakarta Utara. Tugu community preserve the cultural expressions, specifically cultural activity that connects to Portuguese authentic tradition such as Rabo-Rabo. The uniqueness of the tradition are its existence lies beyond the plurality and modernity of Jakarta. Rabo-Rabo tradition are held occasionally when Christmas and new year celebration, the nuance of this tradition are corresponded with the Christianity and firmly grasp by Mardijkers strong kinship (social aspects), kerontjong music (art aspect), Christianity practices (religious aspects), and Mardijkers expressions (identity aspects). This research use Expressions of Religious Experience theory from Joachim Wach, and Functional Theory from Robert Merton. The Rabo-Rabo tradition is carried out for almost two weeks, starting from the Christmas prayer together until the key event of the year - bathing. The Rabo-Rabo tradition has the function of maintaining traditional culture, religious manifestations, and functions as social education for children.
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Dupras, Joseph A. "The Word's Dispersion: Two Letters and a Parchment in Browning's Poetry." Browning Institute Studies 18 (1990): 95–111. http://dx.doi.org/10.1017/s0092472500002881.
Повний текст джерелаАнотація:
Scientific and hermeneutic studies, which held the attention of Robert Browning7's contemporaries who were sensitive to Christology, made Scripture and the “book of nature” seem even more inscrutable. A prominent theme in many Browning poems, “How very hard it is to be / A Christian” (Easter-Day, lines 1–2), pertains not only to behavior but also to the influence of spoken, written, or printed discourse on historical and canonical matters. In Karshish's epistle to Abib, Cleon's letter to Protus, and multiple analyses of a parchment concerning St. John's death, Christianity appears not just a religious and cultural phenomenon, but a changing philological and interpretive one affected by “the ineptitude of the time, / And the penman's prejudice” (Christmas-Eve 871–72). For Victorians and later readers, anxious about being on the brink of a post-Christian age and therefore inclined to idealize their ancestors' religious confidence, Browning's portraits of Christianity's first century are a chance to review inherited discursive practices. He represents Christianity's vocal and textual foundations to accentuate “hermeneutics, … how poets find authority and means to communicate in written language and how readers derive meaning from poetic texts … or an event qua text.” (Peterson 363). Browning is less troubled by “higher” or “lower” critics, attuned to the perils of logocentrism, than by nervous religious and literary disciples who understand his poetics no better than they adapt to the altered theological climate.
12
Crețu, Roxana Maria. "Some Reflections on the Translatability of Christmas Carols and Christmas Poems." Analele Universității de Vest. Seria Științe Filologice 61, no. 61 (January 15, 2024): 183–206. http://dx.doi.org/10.35923/autfil.61.11.
Повний текст джерелаАнотація:
The aim of the following paper is to identify and analyze some of the challenges we face when translating Christmas carols and poems from Romanian into Spanish and vice versa. Translating poetry and especially Christmas carols is not an easy task because, in addition to a good knowledge of the source and target languages, it requires a vast knowledge of both Spanish and Romanian cultures. Even though they are Romance languages and Christianity (with its two variants, Orthodox and Catholic) is the official religion of Romania and Spain, lexical and cultural particularities can be identified in the texts, since it uses a specific language. This is not to say that there are no cultural similarities regarding the interpretation of the birth of Christ. There are several similarities in terms of action and biblical characters, which are reflected in both Romanian and Spanish versions. Our aim is to see how far we can go with the translation of Christmas carols and poems, whether the translated text maintains the original message or not and to try to see if it is possible to preserve, in some cases the rhyme, or at least partially. The corpus we will use in our research comprises 24 Romanian Christmas carols and 13 Romanian poems translated into Spanish and 21 Spanish Christmas carols, as well as 13 Spanish poems translated into Romanian. These texts were translated by the students of Applied Modern Languages during a practical translation course, the final variant including our suggestions and revisions.
13
Insausti, Gabriel. "Brodsky y la Navidad: “Dec 24, 1971”." IMAGO. Revista de Emblemática y Cultura Visual, no. 11 (January 28, 2020): 7. http://dx.doi.org/10.7203/imago.11.16018.
Повний текст джерелаАнотація:
ABSTRACT: Throughout his life, Joseph Brodsky clung stubbornly to a set of habits and tastes. One of his most outstanding and surprising loyalties was his writing a Christmas poem every year, which in time produced around thirty different pieces. Among these is the remarkable «Dec 24, 1971», his last Christmas poem before he left the Soviet Union, which contains a reference to his idea of «empire» –a criticism of totalitarian regimes– plus an idea of Christianity as a religion of hospitality and brotherhood.
KEYWORDS
Brodsky; Christmas; Modernism; Empire; Hospitality.
RESUMEN: Durante toda su vida, Joseph Brodsky se aferró a algunas costumbres y predilecciones. Una de estas proverbiales fidelidades fue la de escribir todos los años un poema navideño, lo que dio lugar a un corpus que incluye cerca de treinta piezas. Una de las más sobresalientes es «Dec 24, 1971», que contiene un enésimo tratamiento del tema del imperio y una idea del cristianismo como religión de la hospitalidad y la fraternidad.
14
Aripudin, Acep, and Luthfi Riza Firdaus. "Equality Between Muslims and Christians in Tolerant Inter-Religious Dialogue in Bekasi." Asyahid Journal of Islamic and Quranic Studies (AJIQS) 4, no. 2 (December 4, 2022): 116–45. http://dx.doi.org/10.62213/ajiqs.v4i2.2.
Повний текст джерелаАнотація:
Indonesian society is known as a plural, plural and heterogeneous society. This heterogeneity is manifested by the many ethnicities, cultures, religions, and customs. This pluralism places Indonesia as a conflict-prone society as well as a portrait of harmony between people of different religions. This article constructs the effectiveness of equality in dialogue between Islam and Christianity in realizing harmonious and equal relations between people of different religions through tolerant dialogue between Islam and Christianity. The practice of equality in this dialogue can be seen in the process of interaction and communication between Muslims and Christians in Kampung Sawah Bekasi in realizing a harmonious life despite different beliefs. Tolerant dialogue is carried out at moments of hospitality and religious events, such as sharing at Eid and Christmas events. Keywords: Equality, Islam, Christianity, Tolerant Dialogue Abstrak Masyarakat Indonesia dikenal sebagai masyarakat yang plural, majemuk, dan heterogen. Heterogenitas tersebut berwujud dengan banyaknya etnis, budaya, agama, dan adat istiadat. Kemajemukan tersebut menempatkan Indonesia sebagai masyarakat yang rentan konflik sekaligus potret kehidupan harmoni antarumat berbeda agama. Artikel ini mengontruksi efektivitas kesetaraan dalam dialog di antara Islam dan Kristen dalam mewujudkan relasi antarumat berbeda agama yang harmoni, dan setara melalui dialog yang toleran antara Islam dan Kristen. Praktik equality dalam dialog tersebut nampak pada proses interaksi dan komunikasi antara umat Islam dan Kristen di Kampung Sawah Bekasi dalam mewujudkan kehidupan harmonis meskipun berbeda keyakinan. Dialog toleran dilakukan pada momen-momen silaturahmi dan event keagamaan, seperti saling berbagi pada acara Lebaran dan Natal. Kata Kunci: Equality, Islam, Kristen, Dialog Toleran
15
Koehne, Samuel. "Were the National Socialists a Völkisch Party? Paganism, Christianity, and the Nazi Christmas." Central European History 47, no. 4 (December 2014): 760–90. http://dx.doi.org/10.1017/s0008938914001897.
Повний текст джерелаАнотація:
A trend in studies about National Socialism and religion in recent years argues for a deliberate distinction between the Nazi Party (NSDAP) and the antisemitic völkisch movement of nineteenth-century Germany. This article challenges that contention. Several researchers have published comprehensive studies on the heterogeneous nature of Christian responses to the Nazis, but a comparable approach looking at how the Nazis viewed religion has not yet been undertaken. A study of the latter type is certainly necessary, given that one of the consistent features of the völkisch movement was its diversity. As Roger Griffin has argued, a “striking feature of the sub-culture . . . was just how prolific and variegated it was . . . [T]he only denominator common to all was the myth of national rebirth.” In short, the völkisch movement contained a colorful, varied, and often bewildering range of religious beliefs.
16
Bychak, Kaciaryna. "The Wandering of the Mother of God with the Child in the Folk Tradition of the Border Between Slavia Orthodoxa and Slavia Catholica: Apocryphal and Folklore Motifs." Palaeobulgarica 47, no. 2 (July 2023): 119–38. http://dx.doi.org/10.59076/2603-2899.2023.2.07.
Повний текст джерелаАнотація:
The narrative of the wandering Mother of God with the Child is popular within the corpus of the Folk Bible circulating on the frontier between Eastern and Western Christianity. In vernacular oral traditions transmitted on the borderlands of Poland, Belarus and Ukraine, we find not only interpretations of the canonical source of the New Testament motifs “Flight to Egypt” and “The Massacre of the Innocents” (Mat 2:13–19), but also some parabiblical motifs reaching back to apocryphal texts of the first centuries of Christianity (e.g. Prot. Jas., Arab. Gos. Inf.). The latter reflect traditional developments, incorporating portrayals of biblical characters into the native worldview of narrators. The motif of the wandering Mother of God with the Child is found in several types of oral transmission: a) The Nativity/Christmas ritual: carols, pastorals, church songs, sermons and homilies, fairground performances; b) in traditions relating to Marian devotion (folk Marian songs, iconography in Eastern Christianity); c) in axiological and moral traditions: songs, legends, charms. This paper presents collected variants of the motif of Wandering in folk culture and analysis of the origin of the motifs and their adaptation in the environment of vernacular tradition and of the social, religious and theological messages contained in the texts.
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Abakumova, Irina, and Mikhail Godunov. "Cultural and confessional factors of psychological differences in adaptive and preadaptive meaning-related regulation." St.Tikhons' University Review. Series IV. Pedagogy. Psychology 64 (March 31, 2022): 109–21. http://dx.doi.org/10.15382/sturiv202264.109-121.
Повний текст джерелаАнотація:
The relevance of studying the features of the meaning regulation of a person is due to the need to describe the mechanisms of the formation of meanings under the influence of cultural, social, historical and ideological aspects of his life. The authors present a theoretical analysis of the features of the formation of the system of personal meanings of people belonging to Western and Eastern Christianity. The purpose of the article is to identify the cultural and confessional factors of psychological differences in adaptive and preadaptive meaning regulation that exist among representatives of the Catholic and Orthodox branches of the Christian world. The paper analyzes the influence of various cultural and confessional factors on the meaning regulation of representatives of Catholicism and Orthodoxy. Catholicism and Orthodoxy, as the western and eastern branches of Christianity, have corresponding differences in the field of religious priorities: God's descent to earth at Christmas and likening to man against the divine Resurrection as a sacrifice for man; worldview: anthropocentrism against сhristocentrism; epistemological views: logical analysis and materialistic rationalism of the intellect and against the sacred unity of the relationship between man and nature; value attitudes: acceptance of one's imperfection against the desire for a divine prototype; cultural priorities: welfare versus sanctity; ethical beliefs: primacy of individual rights versus duties to the soul's conscience; social identities: self-affirmation based on law versus religious humility before spiritual precepts; political preferences: individual freedom versus the common good; legal concepts: legal contract versus moral union. Based on the analysis of the scientific works presented in this study, it is proposed to consider the cultural and confessional features of Catholicism as correlating mainly with the adaptive orientation of meaning-forming strategies, and Orthodoxy as correlating mainly with the preadaptive orientation of meaning-forming strategies.
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BARRON, Joshua Robert, and Martin MUNYAO. "In memory of those who went before, in honor of those who follow behind: Introducing African Christian Theology." African Christian Theology 1, no. 1 (March 31, 2024): 1–5. http://dx.doi.org/10.69683/4yys6m08.
Повний текст джерелаАнотація:
Describing the shift of World Christianity from the Global North to the Global South, Mark Noll posited that “as much as the new shape of Christianity in the world affects general world history, much more does it influence matters of Christian belief and practice.”1 Given global Christianity’s shift to the South, Christian beliefs and practices in recent decades have not been driven by Western Christian theology. Nearly thirty years ago, western scholars recognized that the majority of Christians on the face of the earth are found in Africa, Asia, and Latin America — and that “the proportion . . . grows annually.”2 Therefore, in retrospect and prospect, global Christianity is increasingly envisioned to be highly influenced by non-Western Christian theologies. For example, diaspora missiologists are consistently reminding us that the global church is thriving because of the movement of Africans across the world.3 Africans migrating to North America and Europe are planting churches in areas where traditional Christianity has been declining.
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Van den Brink, G. "Reizende problemen in de wetenschap: orthodox christendom in de trein der traagheid?" Theologia Reformata 61, no. 4 (December 1, 2018): 350–60. http://dx.doi.org/10.21827/5be58d306760f.
Повний текст джерелаАнотація:
This article (“Traveling Problems in Science: Is Orthodox Christianity Lagging Behind?”) examines the eventual reception of scientific advances by even the most orthodox Christian groups, after more liberal Christians have accommodated to such advances at earlier stages. That is, do orthodox Christians lag behind in their scientific understanding? Focusing on the late reception of heliocentrism, atomism and evolutionary theory among orthodox Christian groups, this article describes a typical pattern of gradual acceptance. In view of historic Christianity’s cutting-edge culture shaping power, this article suggests how Christians might address scientific advances as they develop rather than following them from a distance.
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Dobszay, László. "Plainchant in medieval Hungary." Journal of the Plainsong and Mediaeval Music Society 13 (November 1990): 49–78. http://dx.doi.org/10.1017/s014349180000132x.
Повний текст джерелаАнотація:
The Hungarian tribes came into the Carpathian Basin at the end of the 9th century with the last wave of the great migration. There they founded a new state in a sparsely populated, politically unorganized land. After a hundred years of incursions into Western Europe they accepted Christianity under the rule of Prince Vajk, the later King Stephen, and while they preserved their political independence they integrated themselves into the social and cultural unity of the Latin world. Christmas Day in the year 1000, that is the day of St Stephen's coronation, can be taken as the symbolic date of the introduction of plainchant into Hungary. Some years later the famous monk Arnoldus of Regensburg came to Esztergom (Latin ‘Strigonium’, German ‘Gran’) to consult with the archbishop about the new office composed by Arnold in honour of the patron St Emmeram and to have the ecclesiastical choir of Esztergom sing it for the first time.
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Löhr, Winrich. "Christianity as Philosophy: Problems and Perspectives of an Ancient Intellectual Project." Vigiliae Christianae 64, no. 2 (2010): 160–88. http://dx.doi.org/10.1163/157007209x453331.
Повний текст джерелаАнотація:
AbstractThe article explores the profile, context and consequences of Christianity’s self definition as a philosophy in the ancient world. It proposes a distinction between, on the one hand, the practice of teaching philosophy in small Christian schools, and, on the other hand, an intellectual discourse that proclaimed Christianity as the true and superior philosophy. It is argued that Christianity’s self definition as a philosophy should not be viewed as merely an accommodation to an intellectual fashion. It is shown how Christianity could be understood and practised as a philosophy in the ancient sense of the word. However, as a philosophical practice Christianity underwent a transformation in the 4th century which prevented the emergence of a late antique Christian scholasticism and gave rise to new combinations of Christianity and non-Christian philosophy.
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Varacalli, Thomas F. X. "In Defense of Christian Exceptionalism." Catholic Social Science Review 25 (2020): 43–50. http://dx.doi.org/10.5840/cssr20202526.
Повний текст джерелаАнотація:
Steven D. Smith persuasively shows that paganism and Christianity are in a culture war that spans two thousand years. Throughout his book, he shows that Christianity is the exceptional religion in three ways. First, Christianity is more authentically open to philosophy than paganism. Second, Christianity does not sacralize the State. Third, Christianity provides a more fulfilling understanding of sexual ethics. Despite the exceptionalism of Christianity, it is currently facing a significant challenge from a renewed and secularized paganism. This secularized paganism is attractive due to the fallibility of human nature. However, Christianity’s theology and intellectual tradition provide meaningful answers and rebuttals to paganism’s more sensual claims.
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Фаис-Леутская, Оксана Давидовна. "Christmas Meals in the South of Italy: Semantic Keys to Reading." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 3 (September 25, 2022): 150–60. http://dx.doi.org/10.26158/tk.2022.23.3.012.
Повний текст джерелаАнотація:
В настоящей статье объектом исследования выступают традиционные рождественские трапезы областей Юга Италии. Опираясь на собственные полевые материалы, автор анализирует гипотезы, выдвинутые рядом исследователей, согласно которым Италия во всех своих регионах переживает сегодня кризис религиозности, а праздничные, в первую очередь рождественские, трапезы становятся апофеозом профанного чревоугодия, а также, в глазах населения, и обоснованием для утверждения его парохиальной идентичности, ее знаком. Исследование социально-алиментарных особенностей этих застолий в контексте народной среды Юга Италии, не опровергая ни исторической важности роли алиментарной культуры в регионе, ни традиций повышенного гастрономического гедонизма, ни растущей значимости для населения праздничного стола как фактора поддержания локальной самости, позволяет оспорить тезис об обесценивании былых религиозных представлений и мировоззренческих установок, а также гипотезу о десакрализации Юга и «обмирщении» традиционной празднично-ритуальной пищи. В ходе исследования раскрываются особенности прочтения населением сакрального смысла пищевых артефактов рождественского меню, обусловленные исповедуемым населением так называемым народным христианством; обращение к алиментарной тематике позволяет вскрыть глубинные пласты верований, восходящие порой к доисторическим эпохам, и обрисовать специфику архаичных принципов общения людей с богами. This article examines traditional Christmas meals in the regions of southern Italy. Based on field materials, the author analyzes hypotheses put forward by a number of researchers, according to which Italy is currently experiencing a crisis of religiosity in all of its regions, reflected in holiday meals, primarily Christmas ones. These are alleged to represent the apotheosis of profane gluttony as well as an assertion of parochial identity in the eyes of the population, its justification and sign. Study of the socio-alimentary features of these feasts in the context of the folk environment of southern Italy does not refute either the historical importance of the role of alimentary culture in the region, or increased gastronomic hedonism, or the importance of the festive table as a factor in maintaining local selfhood. Nevertheless, it does allow the author to challenge the notion of the devaluation of former religious beliefs and worldviews, as well as the hypotheses about the desacralization of the south of Italy and the secularization of traditional festive and ritual food. The study reveals the peculiarities of the local population’s understanding of the sacred meaning of the Christmas menu that reflects so-called “folk Christianity.” The examination of these alimentary practices allows us to uncover deep layers of belief, sometimes dating back to prehistoric times, and to outline the archaic principles of communication between people and the gods.
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Stone, Carole. "Anti-Semitism in the Miracle Tales of the Virgin." Medieval Encounters 5, no. 3 (1999): 364–74. http://dx.doi.org/10.1163/157006799x00141.
Повний текст джерелаАнотація:
AbstractFantasy is a force in the anti-Semitic portrayals of Jews in medieval Christianity's miracle tales. Christians told these tales in order to forge a collective identity in which the Jew became the Other. This paper addresses Christian fantasies about Jews as well as the cultural and historical circumstances that made the tales popular. The three tales chosen for discussion- "The Child Slain by the Jews," The Jewish Boy," and "The Merchant's Surety"-demonstratc how anti-Semitic tales were useful in helping Christianity foster survival.
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Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins." Harvard Theological Review 106, no. 4 (October 2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.
Повний текст джерелаАнотація:
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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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, no. 2 (May 17, 2019): 45–64. http://dx.doi.org/10.1177/0014524619847930.
Повний текст джерелаАнотація:
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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Heim, S. Mark. "Christianity and Islam: Two Kinds of Difference." Review & Expositor 105, no. 1 (February 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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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 125–31. http://dx.doi.org/10.1558/isit.33162.
Повний текст джерелаАнотація:
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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LeFebvre, Jesse R. "The Oppressor’s Dilemma." Journal of Religion in Japan 11, no. 2 (March 22, 2021): 109–38. http://dx.doi.org/10.1163/22118349-20210001.
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Abstract For the last thirty-five years, the majority of Japanese wedding ceremonies have involved Christianity, but scholars have struggled with Christianity’s increasingly prominent place within the Japanese religious landscape. The tendency has been to refute the religiosity of Christian weddings and embrace the rhetoric of Japanese essentialism. However, following its prohibition in 1612, the ongoing “eradication” of Christianity defined the very nature of Japanese subjecthood, made Christianity indispensable to the Japanese state, and entrenched ritualized acts of disassociation from the religion within the lives of every individual. Modern arguments, too, continue to assert Christianity’s foreignness, portraying it as the religion of colonialism or contending that “foreign” conceptions of religion are inappropriate within the Japanese context. However, the popularity of Christian wedding ceremonies within the context of postwar Japan owes much to prewar and wartime Japanese state policy where the Japanese government adopted policies toward religion that helped set the stage for the later acceptance of the Christian marriage rite.
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Mary Philip, Daphne. "Christianity and Spirituality in Healthcare." Journal of Quality in Health Care & Economics 5, no. 3 (2022): 1–4. http://dx.doi.org/10.23880/jqhe-16000274.
Повний текст джерелаАнотація:
According to the American Medical Association, ‘Health care is a fundamental human good because it affects our opportunity to pursue life goals, reduces our pain and suffering, helps prevent premature loss of life, and provides information needed to plan for our lives.’ Christianity is the world’s largest religion and most widely diffused of all faiths stemming from the life teachings of Jesus Christ. Religion, medicine, and healthcare have always been intertwined from history. Dating back throughout the Middle Ages and up to the French Revolution, physicians were often clergy. The first hospital in the West was started by a religious organization and staffed by religious orders. Researchers at the Mayo Clinic have concluded that, “Most studies have shown that religious involvement and spirituality are associated with better health outcomes, including greater longevity, coping skills, and health-related quality of life (even during terminal illness) and less anxiety, depression, and suicide. Several studies have shown that addressing the spiritual needs of the patient may enhance recovery from illness.” Jesus Christ in his teachings instructed his followers to heal the sick and since then the early church and Christians practiced practical charity that gave a basis to nursing homes and hospitals. Jews and Christians believed that human worth was predicated on the fact that each person was created in the image and likeness of God, which—for Christians—was directly stated in Matthew 25:40 “Whatever you do to the least of these, you do to me.” In recent times, when people are faced with many health issues that medical professionals do not seem to have an answer for, looking outside of the traditional health setting and up to a divine power for healing has been on the rise. A 2018 survey of American physicians and patients suggests that about 64% of physicians believe in the existence of God or a higher power, and more than 90% of patients claimed the same. Jesus in his teachings emphasized the need of treating every human with love, which is why Christian hospitals were established with the main aim of practicing the teachings of Jesus and alleviating suffering of the sick. It is also noted that there is an increase in modern western medicine with the importance of patient spirituality in treatment and healing which must be considered by healthcare professionals while providing care. As for physicians who are rooted in the Christian faith, they would provide care to their patients keeping in mind that they are made in the image of God. Since healing is an art which is personal and human, there is only a limited amount of human intervention which can contribute to its success. When modern medicine and Christian faith is intertwined in patient care, the provider and patient feel a sense of spiritual calmness that contribute to the total healing journey
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Okonov, Baatr A. "Комсомольская организация Калмыкии и ее антирелигиозная деятельность (1921–1941 гг.)". Oriental Studies 14, № 5 (30 грудня 2021): 929–36. http://dx.doi.org/10.22162/2619-0990-2021-57-5-929-936.
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The article aims to examine episodes of anti-religious activity of the Komsomol organization of Kalmykia in 1921–1941. The research is based on archival and published materials. The analysis of archival documents shows that despite the anti-religious policy actively pursued by Soviet authorities, the local party and Komsomol organizations failed to establish a system of effective anti-religious propaganda in Kalmykia. Notably, in their anti-religious activity, the Komsomol members had to deal with the multi-confessional population in Kalmykia. Granted the lack of guidelines for organizing the campaign against Buddhism, they often had to rely on practices used in the anti-religious work against Christianity: e.g., to follow the successful example of ‘Komsomol’ Christmas, the Tsagan Sar and other Kalmyk holidays were also introduced as ‘Komsomol’ events. Also, it was recommended that in their anti-religious work, the Komsomol activists were to take advantage of the split of the Buddhist clergy. After repressions against the clergy of all confessions that took place in the late 1930s, the anti-religious activity of the Komsomol organization in Kalmykia was reduced to formal work.
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Alpatov, Vladislav V. "Medieval English Nicknames and Surnames with Christian Associations." Вопросы ономастики 17, no. 3 (2020): 23–50. http://dx.doi.org/10.15826/vopr_onom.2020.17.3.033.
Повний текст джерелаАнотація:
The article surveys Medieval English nicknames and the derivative modern surnames carrying Christian associations through their motivation. Most commonly, these nicknames would originally refer to a clerical order or office (e.g. Clark < clerk) and then subsequently take the form of a patronymic (e.g. Vickerson < vicar). Some of these are properly occupational, designating the office itself (e.g. Prest) or the relation to people in holy or monastic orders: a familial (the name could be inherited by legitimate or, after the 12th c., illegitimate, children) or working one (e.g. Monkman). Alternatively, such nicknames are metaphoric denoting people that resembled priests, monks, etc. (e.g. Cardinal). A number of nicknames refer to diverse minor church offices like sexton and chanter, as well as religiously and socially marked people like palmer. There is also the type of metonymic nicknames that describe the conduct of the bearer in religious and moral terms, e.g. as pious or prayerful (e.g. Holyman). Less widespread but more varied are “event-nicknames” under which heading the author subsumes what is traditionally called pageant names, from the alleged roles in Medieval drama (e.g. Herod), and names deriving from church festivals (e.g. Christmas). Religious associations also appear in names derived from oaths and favourite phrases of the named persons (e.g. Godspeed). The array therefore puts on display a wide range of Medieval social roles and attitudes, and allows to speculate on their respective prominence. Parallels are drawn with Old Russian names and nicknames, and several alternative explanations or specifications for English nicknames are suggested. The article continues the series of publications devoted to the influence of Christianity on the English and, wider, Medieval European namegiving.
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Sleptsov, Yu A. "Mythological Xullyukuns in Beliefs of Yakuts (Sakha) (Expedition Materials)." Nauchnyi dialog, no. 8 (August 24, 2021): 467–77. http://dx.doi.org/10.24224/2227-1295-2021-8-467-477.
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Information about the mysterious supernatural water creature “xullyukun” is summarized in the article. It is emphasized that it takes its place in the pantheon of deities among the Yakuts (Sakha) — one of the indigenous peoples in the North-East of the Russian Federation. It is noted that Russian and foreign travelers, political exiles, and research scientists wrote about the traditions, life and religion of the Yakuts (Sakha) at different times. The descriptions of the beliefs of the Yakuts (Sakha) are given, in which there are references to the water creatures “xullyukuns”. The author has reviewed the literature where the “xullyukuns” are mentioned. The version proposed by scientists is analyzed, that “xullyukun” is a blending of the ancient spirit-master of water and an evil demon, which became possible due to the fact that this image correlated with the idea of the migration of aquatic animals from water to land and back. The author of the article is critical of such judgments. The data collected by the author of the article during numerous expeditions to the north-east of Yakutia, where the old image of the creature of the pre-Christian period has been preserved, is presented. On the basis of research, the author comes to the conclusion that the image of “xullyukun” is incomparable with the devil. It has been proved that “xullyukun”, according to ancient beliefs, is a creature — the arbiter of human destinies, and the new image is associated with Christmas divination, where the influence of Christianity is seen. The author of the article shares the original sources. Information collected in the field during conversations with informants is introduced into scientific circulation.
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Kollman, Paul. "Classifying African Christianities: Past, Present, and Future: Part One." Journal of Religion in Africa 40, no. 1 (2010): 3–32. http://dx.doi.org/10.1163/157006610x493107.
Повний текст джерелаАнотація:
AbstractThis two-part article examines the practice of classifying African Christianities, looking at past and current approaches in order to make suggestions for the future. Noting advances in such classification from the disciplines of African church history and the anthropology of Christianity, it proposes a generational approach to African Christian communities. After reviewing past approaches and identifying their shortcomings, part one shows how Pentecostalism has disrupted such classifications further, prompting the late church historian Ogbu Kalu’s assertion of continuity within African Christianities through a longstanding pattern of revivalism. Kalu helpfully emphasizes African initiatives in Christian creativity and detects similarities over time in Christianity’s appeal to Africans. Yet he also relies on a problematic essentialist approach to Africa and, by foregrounding Pentecostals and African Independent (or Initiated) Churches, continues a trend that overlooks other African Christians. The challenge lies in developing classifications that include all African Christians, using concepts that generate insight-producing comparisons.
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Park, Jerry Z., and Joyce C. Chang. "Centering Asian Americans in Social Scientific Research on Religious Communities." Theology Today 79, no. 4 (December 26, 2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.
Повний текст джерелаАнотація:
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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Tze Ming Ng, Peter. "Global Christianity and Local Contexts: the Case of K.H. Ting and the Three-Self Church in China." Exchange 40, no. 1 (2011): 57–70. http://dx.doi.org/10.1163/157254311x550731.
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Abstract‘Local Contexts’ is the qualifier of ‘Global Christianity’ as ‘the global must become localized’ in the process of globalization of Christianity. The case of Bishop Ting, together with the Three-Self Patriotic Movement and the National Christian Council in China will be studied for illustration. Ting was well aware of his socio-political realities and his mission to work out ways to keep alive Christian faith in the Communist state of China. He was committed to serve the Church and the Christians in China and to work out ‘Christianity with Chinese socialist characteristics’. It was found that Chinese Christianity must fulfil its bi-characteristic functions, namely the ‘Chinese’ and ‘Christian’ functions. Regarding the mission of Chinese theology, Chinese theologians must address to the socio-political and cultural contexts, to the needs of Chinese Christians, as well as to bear witness to the Christian faith within the living contexts of the Church in China.
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Salem, Salem A. "Muslims and Christians Face to Face." American Journal of Islam and Society 15, no. 2 (July 1, 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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Brown, Candy Gunther. "Christian Yoga: Something New Under the Sun/Son?" Church History 87, no. 3 (September 2018): 659–83. http://dx.doi.org/10.1017/s0009640718001555.
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Between the 1960s and 2010s, yoga became a familiar feature of American culture, including its Christian subcultures. This article examines Christian yoga and public-school yoga as windows onto the fraught relationship between Christianity and culture. Yoga is a flashpoint for divisions among Christians and between them and others. Some evangelicals and pentecostals view yoga as idolatry or an opening to demonic spirits; others fill gaps in Christian practice by using linguistic substitution to Christianize yoga. In 2013, evangelical parents in California sued the Encinitas Union School District (EUSD) for promoting Hinduism through Ashtanga yoga.Sedlock v. Baird'sfailure to dislodge yoga exposes tensions in Christian anti-yoga and pro-yoga positions that stem from a belief-centered understanding of religion, the dissatisfaction of many Americans with Protestant dominance in cultural institutions, and a broad-based pursuit of moral cultivation through yoga spirituality. I argue that, although many evangelicals feel like an embattled minority, they are complicit in cultural movements that marginalize them. Naïveté about how practices can change beliefs may undercut Christian doctrines, facilitate mandatory yoga and mindfulness meditation in which public-school children and teachers are required to participate, and impede evangelistic goals by implicating Christians in cultural appropriation and cultural imperialism.
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Sariri, Meilina Simon. "Violence in the Religious Language of Christianity: Historical Analysis of Christian Religious Language Containing Violence as a Source of Critical Theology." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 20, no. 1 (May 31, 2024): 11–19. http://dx.doi.org/10.46494/psc.v20i1.347.
Повний текст джерелаАнотація:
Historical fact indicates that the religious language of Christianity is rife with violence. The spiritual language is echoed in such bloody tragedies as war, murder, and punishment. This study aimed to encourage Christianity to understand violent religious language by viewing it in a reflective frame. The study uses qualitative methods to analyze history, so the literature that records the incidents of Christianity's involvement in violence is used. Analysis of the various literature produced two essential things as critical reflections on Christian theology. Based on historical facts of Christianity's involvement in violence, Christianity was at one time in a phase creating its doctrine (violence is not God's will), and Christianity played God (God did not engage in violence). That discovery is supposed to be part of a critical vehement from a violent point of view.
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Ferree Womack, Deanna. "Christians in and from the Middle East: Lessons from the World Christian Encyclopedia." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 15–24. http://dx.doi.org/10.1177/23969393211053442.
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This article considers the history and contemporary reality of Middle Eastern Christianity in light of new demographic information available from the World Christian Encyclopedia. For readers interested in church history and World Christianity, it identifies key lessons to be learned about Christians in and from the Middle East today. It focuses on understanding the region’s Christian diversity, the complexities of recent demographic decline, the relationship between Middle Eastern and global Christianity, and the interreligious realities of Christian life in the region.
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Swamy, Muthuraj. "Moving Beyond ‘Christian Relations to Other Religions’: A Postcolonial Critique of Interreligious Dialogue." Modern Believing: Volume 62, Issue 4 62, no. 4 (October 1, 2021): 358–67. http://dx.doi.org/10.3828/mb.2021.22.
Повний текст джерелаАнотація:
Interreligious dialogue involving Christianity has many of its roots in European colonialism. In order that interreligious peacebuilding works effectively among communities, it is important to decolonise dialogue. Such a task will involve critiquing the dominant ‘Christian relations to other religions’ approach where Christianity’s points of view are often brought to the centre. It will encourage Christian reflections of ‘other religions’ relations to Christianity’, which can create possibilities to explore how and why other religions build relations with Christianity, and for learning from them. A rereading of the Esau-Jacob story can serve as a model to work for a decolonised dialogue that is more fruitful in the contemporary context.
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Chao, David C. "Evangelical or Mainline? Doctrinal Similarity and Difference in Asian American Christianity: Sketching a Social-Practical Theory of Christian Doctrine." Theology Today 80, no. 1 (March 28, 2023): 54–73. http://dx.doi.org/10.1177/00405736221150397.
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This article takes Asian American Christianity to be an analytically productive religion for advancing a theory of Christian doctrine. This is in large part due to the trans-Pacific character of Asian Americans Christians who, by virtue of their racialization, make explicit the different social circumstances—from Anglo-European Christians—as well as shared ends in which Christian doctrinal commitments operate. Asian American Christians problematize the conventional wisdom assumed in the academic and public discourses concerning Christianity in the US. One of the primary set of categories in the discourses about Christianity in the US is the theological difference between evangelical and mainline Protestants. Moreover, these theological and doctrinal categories are taken to describe and define these two social groups of Christians. By centering empirical studies of Asian American Christian faith and practice, this article claims that doctrinal similarity and doctrinal difference, such as that between evangelical and mainline Protestants, do not simply explain social group similarity or difference as assumed by conventional wisdom. Instead, these Asian American case studies point to the need for a new theory of Christian doctrine that can explain the normative significance of doctrinal similarity and difference in terms of the uses of doctrine.
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Jonaitis, Rytis, and Irma Kaplūnaitė. "TRACES OF CHRISTIAN CULTURAL INFLUENCES IN PAGAN VILNIUS: THE CEMETERY ON BOKŠTO STREET." Lietuvos archeologija Lietuvos archeologija T. 48 (December 31, 2022): 185–205. http://dx.doi.org/10.33918/25386514-048006.
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Lithuania was the country to remain pagan longest in Europe, but it was not isolated from the rest of Europe. Although the locals in the late 13th – late 14th centuries were still mostly pagans, Lithuania’s grand dukes appreciated the benefits of Christian immigrants. These Christians brought not only their religion, but also a knowledge of crafts, their culture, and their own traditions. Although Christians, both Catholic and Orthodox, mainly wished to settle in Lithuania for economic reasons rather than from a desire to Christianise it, their presence in pagan Vilnius left traces, one of which, visible archaeologically, is the inhumation cemetery on Bokšto Street, where Orthodox Christians began to bury their dead in the last decades of the 13th century. By supplementing the historical context with this cemetery’s material, it is possible to talk about how the Orthodox community influenced the city’s urban landscape, burial traditions, and crafts. Keywords: Medieval Vilnius, Christianity, cemetery, cultural influence.
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Suprianto, Bibi, Andi Alfian, and David Kristanto. "Fish in Faith: Exploring Symbol as Survival Strategies in Christianity." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (December 25, 2022): 293–304. http://dx.doi.org/10.15575/rjsalb.v6i3.15610.
Повний текст джерелаАнотація:
This study explores the history of one of the important symbols in the Christian tradition, namely the history of the fish symbol. This study argues that the fish symbol is one of the survival strategies for Christians to survive and contest with other groups in the socio-religious context at that time. Thus, this study formulates research questions such as how is the history of fish in the Christian tradition? How does the fish symbol become a medium of survival and resistance? Does the fish symbol have any relevance in the history of Christianity in Indonesia? This research uses literature study, which means relying on written literature discussing fish symbolism in Christianity's history. The results of this study indicate that the symbolization of fish in Christian history can not only be seen from the theological aspect but also from the socio-historical aspect as a survival strategy. Furthermore, the research material is structured with the following framework: the first part discusses the history and meaning of the fish symbol as a savior and unifier in ancient Christianity; the second part discusses the symbolic significance of fish as the spread of Christianity in Indonesia; the third part, symbolism as a strategy to survive both in the form of acculturation and religious-cultural identification in the context of religion and culture. In short, the symbolism of fish in the Christian tradition is very complex, containing theological content and historical-social-cultural. By understanding how symbolization works in religious traditions, we, therefore, can understand how religion in all its aspects developed from the past to the present, and also to the future.
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Engelhardt, H. Tristram. "Orthodox Christian Bioethics: Some Foundational Differences from Western Christian Bioethics." Studies in Christian Ethics 24, no. 4 (November 2011): 487–99. http://dx.doi.org/10.1177/0953946811415018.
Повний текст джерелаАнотація:
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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Park, Jerry Z., Joyce C. Chang, and James C. Davidson. "Equal Opportunity Beliefs beyond Black and White American Christianity." Religions 11, no. 7 (July 10, 2020): 348. http://dx.doi.org/10.3390/rel11070348.
Повний текст джерелаАнотація:
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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Francisco, Jose Mario C. "Hybridity in Asian Christian Discourse: Critical Issues from Asian Christian Experience." International Journal of Asian Christianity 1, no. 2 (September 11, 2018): 250–68. http://dx.doi.org/10.1163/25424246-00102005.
Повний текст джерелаАнотація:
This study explores the crossing over of the concept of hybridity from cultural studies to theological discourse with particular reference to Asian Christianity. The first section focuses on the emergence and currency of the concept in relation to different historical waves of globalization, and the second, on the concept of hybridity itself and its conceptual characteristics. The third discusses how hybridity sheds light on Asian Christianity’s encounter with cultures and religious traditions. It further uncovers critical issues involving the inherent struggle for and within inculturation and the nature of Christianity’s borders. Asian Christian theological discourse on these issues underscores nuances in religious hybridity that support transformative praxis and which may be overlooked in other contexts.
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Aguilan, Victor. "Spirituality of Struggle." Asia Journal Theology 38, no. 1 (April 2, 2024): 1–16. http://dx.doi.org/10.54424/ajt.v38i1.89.
Повний текст джерелаАнотація:
The Philippines is known to be the only predominantly Christian country in Asia. Christianity in both Catholic and Protestant forms came with the Western colonizers. However, despite its identification with the colonizers, Christianity became the faith of the ordinary Filipinos. Western Christianity, the religion of the colonizer, became Filipino Christianity, the religion of the struggling people for independence and self-determination. Philippine Christianity developed an anti-West and anti-colonial character. It became part of the Filipino postcolonial national identity. However, neocolonialism and globalization are undermining and eroding Philippine Christianity’s anti-colonial tradition. Philippine Christianity continues to emulate Western spirituality, such as the prosperity gospel and the health and wellness movement. The paper argues for a spirituality using the perspective of the Theology of Struggle (ToS) developed by Filipino Christian activists. The paper claims that ToS can foster a spirituality of resistance, repentance, solidarity, and renewal in the struggle against globalization and neocolonialism.
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Kamau, Patrick Maina, Michael T. Katola, and Humphrey M. Waweru. "Cultural Revival Among Kikuyu Christians: Impact and Implications in the 21st Century." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 5 (May 17, 2024): 53–57. http://dx.doi.org/10.55559/sjahss.v3i5.301.
Повний текст джерелаАнотація:
The Kikuyu people were exposed to Christianity in the year 1900 following the arrival of Reverend McGregor. Subsequently, an overwhelming majority of individuals have adopted Christianity, with more than 90% identifying themselves as Christians. Nevertheless, the amalgamation of Western and Christian cultures throughout history has posed difficulties for the revival of Kikuyu traditional rituals. However, Anglican Christians have observed a revival of Kikuyu cultural traditions in Murang'a County, Kenya, during the twenty-first century. This return signifies a deliberate embrace of traditions that were previously forsaken. The objective of this study is to discover and examine the revived cultural traditions within the Anglican community, such as the reverence of ancestors, the categorization of individuals by age, the act of sacrificing animals, traditional marriage ceremonies, and the use of traditional brew. The study investigates the impact of cultural revival on Kikuyu Christianity through qualitative methodologies, including observation and interviews. The primary findings indicate that cultural revitalization entails both benefits and drawbacks. On one side, it assists in resolving identity challenges and enhances relationships with the community and family. Nevertheless, it also cultivates duplicity, undermines the Christian belief system, and engenders discord within the Christian community. These findings emphasize the necessity for dialogue among Kikuyu Christians to reconcile traditional behaviors with Christian principles. This will promote an authentic African Christianity that embraces Christian values while recognizing and integrating indigenous heritage. This study adds to the current discussion on the relationship between culture and religion in modern African settings by examining the intricacies and impacts of cultural resurgence in Christian communities.
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Helleman, Wendy Elgersma. "New Horizons in the Study of Early African Christianity." Vox Patrum 81 (March 15, 2022): 127–56. http://dx.doi.org/10.31743/vp.12958.
Повний текст джерелаАнотація:
Teaching early Christianity in Nigeria and elsewhere in Africa since 2002, has convinced this author how important it is for African Christians to know of the deep roots of Christianity in Africa, and recognize the important early African theologians, Tertullian, Origen, Athanasius and Augustine, just to name a few. This argument has a significant precedent among 19th century African Christians encouraged by the unbroken presence of Christianity from antiquity in Ethiopia. In the US, Thomas Oden promoted the study of pre-Islamic Christian Africa through the Centre for Early African Christianity, and publications like the series, Ancient Christian Commentary on Scripture. This Centre has also encouraged universities in Africa to get involved in deciphering archeological materials and documents from North African sites as evidence for Christianity from its earliest days; the study of such documents has recently been established at the University of Jos (Plateau State, Nigeria). These initiatives are doubly significant because Christianity is growing phenomenally throughout Africa and is often accused of being “mile wide and an inch deep”.