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1
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.
2
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.
3
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.
4
Kretzmann, Norman. "Reason in Mystery." Royal Institute of Philosophy Lecture Series 25 (March 1989): 15–39. http://dx.doi.org/10.1017/s0957042x00011226.
Повний текст джерелаАнотація:
The philosophy in Christianity is both inert and active. The late Greek metaphysics around which Christian doctrine first developed is Christianity's inert philosophical skeleton. Even if the dehellenizers could succeed in their efforts to remove it, Christianity itself would be unrecognizable without it. But the philosophy that is in Christianity actively, the enterprise of philosophical theology, is in it insecurely and only intermittently because it seems vulnerable to important religious and philosophical objections. As I see it, philosophical theology can be and actually has been successfully defended against those objections, and it is, I believe, incomparably the most interesting and important philosophy in Christianity—in fact, the only philosophy of more than historical interest there really is in Christianity.
5
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.
6
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.
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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.
7
Law, Easten, and Joel D. Daniels. "Introduction." Journal of World Christianity 13, no. 2 (August 2023): 75–80. http://dx.doi.org/10.5325/jworlchri.13.2.0075.
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Abstract This short essay introduces the collection of articles featured in this special issue on interreligious learning in Chinese Christianity and religions, setting the contents of the issue in the larger context of world Christianity and Chinese Christianity’s dual quest to understand both the church’s internal diversity and its outward relationships to other faith traditions.
8
Huang, Jianbo, and Mengyin Hu. "Trends and Reflections." Review of Religion and Chinese Society 6, no. 1 (April 1, 2019): 45–70. http://dx.doi.org/10.1163/22143955-00601004.
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Christianity in China has achieved a rapid growth in population since the 1980s. This article mainly reviews empirical studies on Christianity from 2000 to the present. Drawing on statistics from the China Academic Journal Network Publishing Database (cajd), this article begins with an analysis of the trends in both quantity and research interests of large-scale empirical studies. Categories of churches are defined and applied to the analysis of various topics related to Christianity in China and to academic questions addressed by Chinese scholars. The article also discusses theoretical frameworks used to explain the dynamics behind the revival of Christianity and studies of the social functions of Christian churches. In addition, the article reviews investigations of Christianity in social life in contemporary China, studies of religious boundaries and civil society, the causal relationship between Christianity and economic development, its functions in urbanization, and other related subjects. It ends with discussions of Christianity’s global dimension, its identity as a global religion, and its relation to the emergence of a global China.
9
Seaman, John W. "Hobbes and the Liberalization of Christianity." Canadian Journal of Political Science 32, no. 2 (June 1999): 227–46. http://dx.doi.org/10.1017/s0008423900010477.
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AbstractHobbes regarded traditional Christianity as one of the leading threats to the preservation of civil peace. This article argues that he responded to this threat by developing an innovative reinterpretation of Christianity designed to tame it from within. This reinterpretation involved the reshaping of leading Christian doctrines around the same liberal principles that underlie his conception of political authority, the natural law principles of equality of right and inalienable rights. Although this political “liberalization” of Christianity may well have enhanced the prospects of civil peace, it did so by undermining doctrines central to Christianity's biblical roots.
10
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.
11
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.
12
Hof, Eleonora. "Het gewicht van het zwaartepunt: Recht doen aan het wereldchristendom." NTT Journal for Theology and the Study of Religion 68, no. 4 (November 18, 2014): 261–76. http://dx.doi.org/10.5117/ntt2014.68.261.hof.
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Uncritically claiming that Christianity’s centre of gravity has shifted from the West to the global South is problematic because such a claim does not pay sufficient attention to the underlying power dynamics at play. I critique the popular conception of World Christianity where the West is tacitly omitted from the ‘World’ of World Christianity and therefore retains its normative character. Furthermore, I critique the usage of the concept of centre of gravity, because it perpetuates the language of power. Dismantling the binary between the West and ‘the rest’ involves both a theological reappropriation of centre and periphery and renewed attention to the history of Christianity.
13
Aihiokhai, SimonMary Asese. "Where/How/For What Purpose Is Christ Being Proclaimed Today: Rethinking Proclamation in the World of Peripheries." Religions 14, no. 3 (March 13, 2023): 382. http://dx.doi.org/10.3390/rel14030382.
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The content of proclamation cannot go unqueried if the much-needed work of addressing the structures of marginalities that play out in Christianity is to be completed. This task is urgent in order to address the role of Christianity in contemporary societies. To think that the proclamation of Christ is itself neutral, is to refuse to address how the structures that Christianity creates decide the fate of many in the world. A close study of the peripheries that Christian ecclesial structures create reveals the emergence of a form of a decolonial response to the agenda inherent in the embrace of a hegemonic approach to proclamation that plays out at the center of Christianity, and Christianity’s ecclesial institutions. These peripheries are a reminder that the center itself is in need of reform to allow for all who experience erasures to become visible.
14
Jelangdeka, Kresentia Madina, and Bayu Kristianto. "Nature through God’s Eyes: Eco-theological Perspectives in Paul Schrader’s First Reformed." Journal of Language and Literature 21, no. 2 (September 19, 2021): 212–27. http://dx.doi.org/10.24071/joll.v21i2.2935.
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Environmental crisis is one of the major issues that humankind is facing today. The crisis can be discussed through a Christian perspective, as the relationship between Christianity and environment has been long discussed for its complexities. Eco-theology is one of the ways for Christianity to bridge its teaching to the environmental crisis. First Reformed, a 2017 film directed by Paul Schrader, is one of the films depicting the interplay between Christianity and environmentalism. This paper examines how First Reformed portrays the process of reconciling Christianity and environmentalism. Using Jürgen Moltmann’s eco-theological concept and Kierkegaard’s concept of despair, this article discovers that while First Reformed demonstrates the ways Christianity could be both an ally and an enemy of environmentalism, the film’s final message leans more towards the way the church can respond to the crisis through embracing insights and values beyond Christianity’s core doctrine that are more in line with environmental concerns, such as seeing nature as a female figure and the idea of harmony illustrated through a yin-yang symbolism.
15
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.
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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.
16
Patterson, Amy S. "African Christianity rising: Christianity's explosive growth in Africa." Canadian Journal of African Studies / Revue canadienne des études africaines 49, no. 2 (May 4, 2015): 440–42. http://dx.doi.org/10.1080/00083968.2015.1036520.
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17
Holloway, Carson. "Christianity, Magnanimity, and Statesmanship." Review of Politics 61, no. 4 (1999): 581–604. http://dx.doi.org/10.1017/s0034670500050531.
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This article investigates whether Aristotelian magnanimity is compatible with Christianity. According to Aristotle, this virtue is displayed in claiming and deserving great honors and accompanied by a disdain for others, all of which looks remarkably like the Christian sin of pride. This article argues that in spite of these apparent difficulties Aristotelian magnanimity is compatible with Christian morality, that the deserving Christian may, without prejudice to the virtue of humility, claim great honors, recognize his own superiority, and look down on others. The article concludes with an account of the contemporary political importance of these issues. Responding to scholarship that argues that Christianity's undermining of magnanimity is responsible for modernity's lack of great statesmanship, it is contended on the contrary that in the modern world Christianity alone can make magnanimous statesmanship possible.
18
Cichocki, Marek A., and Paweł Janowski. "The One Who Restrains." Civitas. Studia z Filozofii Polityki 11 (January 30, 2009): 9–39. http://dx.doi.org/10.35757/civ.2009.11.01.
Повний текст джерелаАнотація:
Can we assume, then, that more than the doctrine of faith, it was this lived experience which placed the Christians ever anew before this difficult question: Of what use are history and politics to Christianity? Can we not make do without them? Tertullian’s famous question – “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?” – began a centuries-old dispute about the relation between theology and philosophy, between faith and reason, which became a principle axis of tension between Christianity and the Hellenistic legacy. But Tertullian’s question can also be understood as pertaining to the problem of Christianity’s relation to history and politics: What indeed has Athens to do with Jerusalem, the Agora with the Temple, the polis with the Church? Thus the tension between Christianity and the classical world takes on yet another dimension. It is the conflict of faith and eternity with history and politics, of the faithful pilgrim member of the People of God with the loyal citizen of a political community. Christianity attempted to resolve this conflict by reformulating the fundamental concepts of classical politics and philosophy, but the main doubts still remained, and led to new tensions and currents within Christianity itself.
19
Harp, Richard. "Christianity." Ben Jonson Journal 14, no. 1 (May 2007): 116–21. http://dx.doi.org/10.3366/bjj.2007.14.1.116.
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20
Young, John H. "Christianity." Religious Studies Review 43, no. 1 (March 2017): 11–14. http://dx.doi.org/10.1111/rsr.12779.
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21
Meyer, Christian. "Christianity." Journal of Chinese Religions 44, no. 2 (July 2, 2016): 208–11. http://dx.doi.org/10.1080/0737769x.2016.1207382.
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22
Royce, James E. "Christianity:." Journal of Ministry in Addiction & Recovery 1, no. 2 (November 24, 1994): 87–90. http://dx.doi.org/10.1300/j048v01n02_07.
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23
Masson, Robert. "Saving God." Horizons 31, no. 2 (2004): 239–71. http://dx.doi.org/10.1017/s0360966900001547.
Повний текст джерелаАнотація:
ABSTRACTThomas Sheehan has made the “atheological” charge that “Christianity's original sin is to think it is about God,” but there is a different lesson to take if attention is paid to the metaphoric dimension of the ways Aquinas, Rahner, Heidegger and even Sheehan himself think and speak about God. If there is an original fault from which Christianity must be saved, it has as much to do with the conception of what is happening when Christianity thinks and speaks, as it does with the conception of what this speaking and thinking is about.
24
이찬석. "From Global Christianity to Glocal Christianity." Theological Forum 73, no. ll (September 2013): 287–318. http://dx.doi.org/10.17301/tf.2013.73..010.
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25
Jørgensen, Theodor. "Adskillelse og vekselvirkning. Om Grundtvigs syn på folkelighed og kristendom." Grundtvig-Studier 38, no. 1 (January 1, 1986): 71–83. http://dx.doi.org/10.7146/grs.v38i1.15972.
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Separateness and InteractionGrundtvig’s Ideas on the Character of the People and ChristianityBy Professor Theodor Jørgensen, DD, CopenhagenSeparateness and interaction are central concepts in Grundtvig’s definition of the relationship between the character of the people and Christianity. He makes a sharp distinction between the two to ensure that the relationship between them remains a free one. It is important for Christianity, which does not want to rule but to serve the people. But this sharp distinction does not mean that Grundtvig understands the character of the people as a purely secular quantity. He sees it as spiritual, where spiritual contains the human spirit, the spirit of truth and the Holy Spirit. Regarded in this light the character of the people constitutes the prerequisite for Christianity, because it contains, albeit in broken form, the God-created humanity that is reborn in Christianity. At the deepest level the life-source in the character of the people and in Christianity is the same, i.e. God; or rather, God the Holy Spirit. And the interaction between them is God’s meeting with Himself in His creation. It is important to insist that the interaction works both ways, a fact often forgotten through a one-sided interpretation of Grundtvig’s basic principle: First a Man, then a Christian. The character of every people adds to Christianity a new faceting of its content through the gospel being preached in the native language and becoming concrete in its natural imagery. In return, Christianity adds to the character of every people the living hope in Christ, making it through Him a reborn character. Grundtvig’s view of the relationship between the two corresponds to the relationship nowadays between life-philosophy and faith. Faith receives a concretion from lifephilosophy. On the other hand there are fundamental human values, originally existing free of Christianity, which today are best defended by faith. Here faith acquires a political perspective.
26
Kollman, Paul V. "After Church History? Writing the History of Christianity from a Global Perspective." Horizons 31, no. 2 (2004): 322–42. http://dx.doi.org/10.1017/s0360966900001572.
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ABSTRACTRecent efforts to write the global history of Christianity respond to demographic changes in Christianity and use “global” in three ways. First, “global” suggests efforts at more comprehensive historical retrieval, especially to place the beginnings of Christian communities not within mission history but within the church history in those areas. Second, “global” can refer to the broader comparative perspectives on Christianity's history, especially the history of religions. Finally, “global” can indicate attempts to retell the entire Christian story from a self-consciously worldwide perspective. Recent works also raise new theological and pragmatic challenges to the discipline of church history.
27
Schrock, Chad. "The Borderlands of Belief: Phil Rickman’s Merrily Watkins Mysteries." Christianity & Literature 67, no. 4 (August 21, 2018): 689–708. http://dx.doi.org/10.1177/0148333117695811.
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Merrily Watkins is a highly unconventional Anglican priest and exorcist, and her eponymous mystery series represents the church she serves as hopelessly out of touch culturally and morally. Such distance from conventional Christianity manifests a sensibility increasingly called postsecular: distaste for the power moves of organized religion alongside acknowledgement that the ongoing contemporary quest for and experience of transcendent meaning disproves triumphalist secularization. The series prioritizes Christianity within this anti-dogmatic religious landscape because of Christianity’s stable systems of symbol and ritual and its cruciform ethics of humility and faithfulness uniquely appropriate to approach the most important mysteries in the world.
28
Andrew Fyodorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Three Images of Religious Obedience in Islam and Christianity." Islamovedenie 11, no. 3 (September 30, 2020): 48–56. http://dx.doi.org/10.21779/2077-8155-2020-11-3-48-56.
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The article provides a comparative analysis of the interpretations of religious obedience in Islam and Christianity. The topic of obedience as a religious virtue is being actualized in con-nection with the numerous destructive challenges and global problems of our time. Three sides of religious obedience are highlighted: humility, patience and loyalty. It has been established that the main differences in the interpretation of religious obedience between Islam and Christianity are associated with the understanding of the nature of the subject, object and method of obedi-ence. The subject of obedience in Islam: a person as the deputy of Allah on earth, an imperfect, but not god-like person with a mission prescribed or predetermined by the will of Allah. The ob-ject of obedience in Islam is the relatively perfect world created by God and the world order, which the believer must maintain. This is precisely the meaning of obedience in Islam. The sub-ject of obedience in Christianity: a fundamentally imperfect, weak, sinful person. The object of humility in Christianity: an imperfect, God-made world that should be accepted as it is without trying to transform it. The meaning of humility in Christianity: internal self-improvement, cor-rection of one's spiritual imperfection and acceptance of an imperfect world. Islamic submission is immanent, since oriented towards the earthly world, and Christian submission is transcenden-tal, for it is directed towards the other world, the spiritual world. Religious patience as one of the main virtues of the believer thus provides civic loyalty in different ways in Islam and Christiani-ty. In Islam, through the divine authorization of social reality, and in Christianity, through its de-valuation. Despite significant differences, both in Islam and in Christianity, religious obedience in all its three faces acts as a factor in the socio-political stability of the existing society.
29
Seitz. "Surveying Taiwanese Christianity: The Taiwan Christianity Surveys in Conversation with World Christianity." Journal of World Christianity 11, no. 2 (2021): 262. http://dx.doi.org/10.5325/jworlchri.11.2.0262.
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30
Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.
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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
31
Todika, Raul–Alexandru. "Contacts between the Cistercian Monks and the Christians of the Eastern Rite between the 12th and 13th Centuries*." Review of Ecumenical Studies Sibiu 15, no. 2 (August 1, 2023): 217–45. http://dx.doi.org/10.2478/ress-2023-0016.
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Abstract The Order of Cistercians was one of the most powerful tools employed by the Apostolic See in order to impose its hierocratic vision as well as its disciplinary regime and to forge the institutional, religious coherence of Christianitas during the 12th and 13th centuries. The main objective of this paper is to bring forward a problematization concerning the Cistercians acting as a means of evangelization in the service of Ecclesia Romana in relation to Christians of the Eastern rite. In order to evaluate this hypothesis, the present article emphasises the perception of the Holy See in regard to the elements external to Latin Christianity, the nature of Cistercian obedience to the Bishop of Rome, and discusses the presence of the White Monks in mediaeval Poland, Banat and Transylvania – border regions of Christianitas where the resurgence of previous beliefs or contacts with the population of the Eastern Christianity matrix were frequent.
32
Hubai, Peter. "ÜBER DIE URSACHEN DES SIEGES DES CHRISTENTUMS IN ÄGYPTEN." Numen 48, no. 1 (2001): 81–116. http://dx.doi.org/10.1163/156852701300052357.
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AbstractOne hundred and eighty years of egyptological scholarship has failed to establish why and how the ancient Egyptian religion could be surmounted by Christianity. In recent decades scholars have attributed Christianity's triumph to Christian revelation, the moral superiority of Christianity, its more thoroughly social sensibility, monotheism, its domination over the heimarmene, etc. The riddle is intensified if we consider that by the time of the decay of the autochthonous Egyptian religion in the home country, the so-called Isis religion was victorious in other provinces of the Imperium Romanum. The present paper argues that the two religions represent two different types, the Egyptian one being an ethnic religion, Christianity being a universal one. Consequently, the Egyptian religion had no need of soteria, while Christianity was born in a situation of "Unheil". During the last millennium of the pharaonic history the crisis of the traditional religion became more and more serious, because the cleft between cult and the native culture supporting this cult became too deep. This conclusion is supported by the decline of the hieroglyphic and demotic scripture, the disappearing of the characteristic Egyptian art and the profound change in the anthropological understanding of human being, which might have required the soteriology of a new religion.
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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.
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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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Anderson, Christian J. "World Christianity, ‘World Religions’ and the Challenge of Insider Movements." Studies in World Christianity 26, no. 1 (March 2020): 84–103. http://dx.doi.org/10.3366/swc.2020.0283.
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While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.
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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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Francisco, Jose Mario C. "Challenges of Dutertismo for Philippine Christianity." International Journal of Asian Christianity 4, no. 1 (March 9, 2021): 145–60. http://dx.doi.org/10.1163/25424246-04010008.
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Abstract This paper concentrates on populism’s functional relationship with religion during times of crisis and how religion is instrumentalized for populist causes. Critical analysis of Philippine populism under President Rodrigo Duterte highlights often-overlooked nuances regarding populism as both disruption and reinforcement of traditional politics and its inherent institutional and religious dimensions. Though Dutertismo disrupts Manila-centric power, it reinforces traditional politics rooted in the Philippine political and cultural ethos. Moreover, because of populism’s institutional and religious dimensions, Dutertismo’s challenges to Philippine Christianity involve both its social and evangelizing missions. As institutions, Christian churches are called to a social mission that helps dismantle traditional politics. Their response involves disentangling their institutions and communities from traditional political networks and providing all Christians with political education towards the good of all, especially those oppressed by traditional politics. Dutertismo’s implicit religious perspective challenges Christianity’s evangelizing mission. Insufficiently discussed in many studies, this underlying Manichean perspective common to populists attracts many through an account of and a strategy against social suffering through the war between the good “we” versus the evil “others.” Christianity then must listen more attentively to the yearnings of the suffering people and accompany them more faithfully in the struggle for social transformation. These responses prepare Philippine Christianity to commemorate in 2021 its five-century presence.
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Kemp, Ryan, and Frank Della Torre. "Kierkegaard’s Strong Anti-Rationalism: Offense as a Propaedeutic to Faith." Kierkegaard Studies Yearbook 27, no. 1 (July 14, 2022): 193–214. http://dx.doi.org/10.1515/kierke-2022-0010.
Повний текст джерелаАнотація:
Abstract In a now classic paper, Karen Carr argues that Kierkegaard is a religious “anti-rationalist”: He holds that reason and religious truth exist in necessary tension with one another. Carr maintains that this antagonism is not a matter of the logical incoherence of Christianity, but rather the fact that genuine submission to Christ precludes approaching him through demonstration. In this essay, we argue that while Kierkegaard is in fact an anti-rationalist, the literature has failed to appreciate the full strength of his position. It is not just that reason and obedience are in tension; rather, Kierkegaard holds the stronger view that reason is actively offended by Christianity’s primary claims. Not only is reason incapable of generating any positive evidence for the truth of Christianity, more radically, it provides evidence against it. In order to make this case, we offer a close reading of Practice in Christianity, developing a typology of Kierkegaard’s account of Christ’s “offense.” Finally, having motivated Kierkegaard’s strong anti-rationalism, we consider why, on his account, anyone would want to be a Christian.
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Słowikowski, Andrzej. "The Dialectic of Christian Politics." Forum Philosophicum 28, no. 2 (December 28, 2023): 355–84. http://dx.doi.org/10.35765/forphil.2023.2802.20.
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This article suggests that the problem of Christianity’s involvement in the world of politics may be described as taking the form of a dialectic of Christian politics. This means that while the transcendent essence of Christianity is apolitical, the presence of the Christian message in the immanent world always brings with it political consequences and makes Christendom a part of political life. The dialectic is presented with reference to the thought of two key contemporary Christian thinkers: Søren Kierkegaard (1813-1855) and Jacques Maritain (1882-1973). Both recognized the dialectical tension inherent in Christianity, but each found a different solution to this problem: whereas Kierkegaard denies Christianity any possibility of political involvement, Maritain concludes that such involvement is necessary for proper Christian existence in the world. The goal of this article is to uncover, on the basis of their considerations, a third, positive solution to the dialectic of Christian politics—a model that would demonstrate how the elements of the Christian ideal (transcendence) could be transferred to the temporal world (immanence), morally improving the latter without becoming falsified in it.
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Briggs, Sheila, Patricia Wilson-Kastner, and Judith L. Weidman. "Resurrecting Christianity." Women's Review of Books 2, no. 6 (March 1985): 17. http://dx.doi.org/10.2307/4019670.
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Evlampiev, Igor I., and Vladimir N. Smirnov. "Dostoevsky's Christianity." RUDN Journal of Philosophy 25, no. 1 (December 15, 2021): 44–58. http://dx.doi.org/10.22363/2313-2302-2021-25-1-44-58.
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The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).
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Pinar, William F., and Philip Wexler. "After Christianity." Educational Researcher 28, no. 3 (April 1999): 39. http://dx.doi.org/10.2307/1177257.
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Crockett, Clayton. "Surviving Christianity." Derrida Today 6, no. 1 (May 2013): 23–35. http://dx.doi.org/10.3366/drt.2013.0050.
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In his essay ‘The Deconstruction of Christianity’, Jean-Luc Nancy identifies Christianity with the heart of the West, thus following René Girard's claim that Christianity is the religion that exposes the workings of scapegoating and mimetic violence that drive most religions and cultures. However, in On Touching, Derrida distances himself from Nancy's project, and I argue that this is precisely because he is aware that a straightforward embrace of the deconstruction of Christianity is a ruse, as it will end up in a Christian victory that ultimately overcomes deconstruction. The problem, however, is that a simple opposition to Christianity is also insufficient because it gets caught in a similar trap where Christianity ultimately wins (religion will always triumph, as Lacan says). The workings of this ‘trap’ will be explored through a reading of Derrida's essay ‘What is a Relevant Translation?’ and particularly his discussion of Shylock's situation in Merchant of Venice, where Derrida recognizes the ruse of Christianity in its ability to trump Shylock's literal translation of the law, but still he ‘insist[s] on the Christian dimension’. Why? To answer this question this paper turns to another: how do we survive Christianity?
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Jantzen, Grace M. "After Christianity." Women’s Philosophy Review, no. 19 (1998): 62–65. http://dx.doi.org/10.5840/wpr19981919.
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Morris, Kevin L. "Christianity Untried." Chesterton Review 21, no. 1 (1995): 275. http://dx.doi.org/10.5840/chesterton1995211/269.
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Barton, John. "Liberal Christianity." Modern Believing 55, no. 4 (January 2014): 362–64. http://dx.doi.org/10.3828/mb.2014.41.
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Smith, Huston. "Christianity/Islam." Faith and Philosophy 5, no. 2 (1988): 207–8. http://dx.doi.org/10.5840/faithphil19885221.
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Jones, G. I., Wendy James, and Douglas H. Johnson. "Vernacular Christianity." International Journal of African Historical Studies 23, no. 2 (1990): 348. http://dx.doi.org/10.2307/219365.
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Iqbal, Basit Kareem. "Disfiguring Christianity." Method & Theory in the Study of Religion 31, no. 3 (June 25, 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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Doble, Peter. "Revisiting Christianity." British Journal of Religious Education 35, no. 2 (January 22, 2013): 223–26. http://dx.doi.org/10.1080/01416200.2012.760914.
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Hayward, Mary. "‘Curriculum Christianity’." British Journal of Religious Education 28, no. 2 (March 2006): 153–71. http://dx.doi.org/10.1080/01416200500531894.
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