Готові списки джерел за темами / Fellowship of Socialist Christians

Добірка наукової літератури з теми "Fellowship of Socialist Christians"

Автор: Grafiati
Опубліковано: 27 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Fellowship of Socialist Christians"

1

Duff, Alistair S. "The Fellowship of the Net." International Journal of Public Theology 11, no. 2 (June 2, 2017): 188–210. http://dx.doi.org/10.1163/15697320-12341482.

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The article revisits the tradition of religious socialism as a potential resource for the information age. It begins with a detailed exposition and defence of the ideas of network society theorist Manuel Castells. However, the article questions Castells’ reliance on contemporary social movements as a response to what he calls the bipolar opposition between the net and the self. Arguing for a more universal and ontological solution, it seeks to reappropriate the nineteenth-century Christian socialism of Maurice, Ludlow and Kingsley, specifically their powerful doctrine of mere brotherhood. Updated as the fellowship of the net, the brotherhood and sisterhood of humankind under the fatherhood of God turns into an attractive and plausible twenty-first century ideal.
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2

Mazov, Sergey V. "“We Are from Biafra”. Igbo Students in the USSR during the Civil War in Nigeria, 1967-1970." Vestnik RUDN. International Relations 21, no. 4 (December 27, 2021): 822–34. http://dx.doi.org/10.22363/2313-0660-2021-21-4-822-834.

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Drawing on the Russian archival documents the article examines the Soviet policy towards Igbo students who studied in the USSR during the civil war in Nigeria (1967-1970). They sided the self-proclaimed Republic of Biafra, Eastern Nigeria, seceded from Nigeria in May 1967. The USSR supported the territorial integrity of Nigeria, provided military and other assistance for the Federal Government in its confrontation with Biafra. However, the Soviet authorities took neutrality in the conflict between Nigerian Embassy in Moscow and Igbo students. They did not expel students at the requests of the Embassy as accomplices of the separatists investigating each case carefully, did not hinder the activity of the Biafrian fellowship. Since the dissemination of Biafrian propagandists production was banned in the USSR, they tried to reach the Soviet audience through appeals from Igbo students who studied in the USSR. The appeals did not include the main issues of Biafrian propaganda to the West: accusations of the Federal Government of the Igbo genocide by Nazi methods and the portrayal of the civil war as a religious conflict - a jihad of the Muslim North against the Igbo as the largest and most organized Christian community in Nigeria. The dominant thesis was about the nature of the civil war as a struggle of the socialist East, Biafra, against the feudal-capitalist North, the central government. The students appealed the Soviet officials to recognize publicly the legitimacy of the Biafrians aspirations for self-determination, to stop supplying arms to the Federal Government and to mediate in a peaceful settlement. There were no responses to the appeals, and they were not made public. Based on archival documents, the author established that the Soviet leadership reasonably feared that Biafra would become the fiefdom of the main geopolitical rivals - the United States and Great Britain. To prevent this USSR entered into an alliance with the federals. The calculation was to enhance the Soviet influence throughout Nigeria, albeit with a reactionary government, rather than support the progressive breakaway Eastern Nigeria (Biafra) and receive nothing.
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3

Umbu Lolo, Irene. "Not Forbidden but a Fellowship “Food”." Asia Journal Theology 36, no. 2 (October 31, 2022): 174–93. http://dx.doi.org/10.54424/ajt.v36i2.21.

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This article highlights a dynamic encounter between Christians and the local religion in Sumba, Indonesia. The encounter raises the question of identity among Christians. Identity as a Sumbanese on the one hand and as a Christian on the other collides when dealing with the tradition of eating together. Before the arrival of Christianity, the tradition of sharing meat and eating together among the Sumbanese in a traditional ceremony was a form of fellowship. Animal meat that has been used as a ritual medium for ancestral spirits is then distributed to the family members. The meat was cooked and eaten together to strengthen the brotherhood/sisterhood among them. After the church’s arrival, Christians had to stay away from tribal religious traditions. With thorough investigations of cultural texts and exegesis from the biblical source of 1 Corinthians 10:23- 11:1, I argue that eating together between Christians and their tribal relatives is a theological act reflecting a Christ-imitating attitude of faith.
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4

Hake, Barry J. "‘Learning in Fellowship’: encounters between Christian Socialists and Social Democratic influences in adult education, 1900‐1930." Scandinavian Journal of Educational Research 42, no. 4 (December 1998): 357–75. http://dx.doi.org/10.1080/0031383980420403.

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5

DM, Hong. "Korean Christians Americanized." Philosophy International Journal 6, no. 3 (September 20, 2023): 1–7. http://dx.doi.org/10.23880/phij-16000310.

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Анотація:
With the introduction of zoom and cell group Bible study and fellowship gathering with church members from 6 to 10, congregation members of each Korean church have come to appreciate the diversity within each consistory encompassing multigenerational American born Koreans, foreign expats, diplomats, immigrants from middle class and up from the greater Seoul, South Korea area, political refugees and migrant workers who categorically entered this country with Republic of Korea visa but who originally were able to date back their earlier life from Communist Regimes such as Siberia, China, Vietnam and North Korea (Ibuk chulsin) and other Asian of color looking foreigners and mix-breeds with Korean heritage and other combinations. The focus of their Christian practice has been more passive concept of God’s grace grounded on John Wesley tradition rather than their yoking and making progress in lineal fashion into the future with and by believers out of Christian love. A premium is placed in smooth transitioning from static Confucianism and Christianity embracing education, meritocracy, social harmony and order.
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6

Puttileihalat, Nofry. "Sesama Beda Agama (Islam-Kristen) Sebelum dan Sesudah Konflik Sosial di Kota Masohi." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 2, no. 2 (November 30, 2020): 183–202. http://dx.doi.org/10.37429/arumbae.v2i2.491.

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In the context of religious plurality, interreligious relations need to be positioned within the framework of humanitarian relations, because inter-religious relations which are placed apart from inter-human references result in religion losing its meaning. This article aims to describe the fellowship from the perspective of Christians and Muslims in Masohi. This description is essential because the conflict experiences experienced by the two religious communities in Masohi need to be constructed to build a future of peaceful religions. This study uses a qualitative descriptive approach with the perspective of religious studies. The research concludes that the view of fellowship in the period before and after the conflict in Masohi was that both Christians and Muslims still saw them as brothers and sisters due to cultural bond, pela-gandong.
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7

Paterson, Jeremy. "Cary Fellowship: Christians and power in the early Christian centuries." Papers of the British School at Rome 66 (November 1998): 249. http://dx.doi.org/10.1017/s0068246200004335.

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8

Agustry Vernando Simamora, Rocky, Hadriana Marhaeni Munthe, Henri Sitorus, Badaruddin Badaruddin, and Muba Simanihuruk. "The Role of HKBP Church in Preserving Batak Cultural Identity Among the Young Generation of Batak Christians (Case Studies Gereja HKBP Cinta Damai)." Jurnal Sosial Teknologi 4, no. 3 (April 23, 2024): 198–205. http://dx.doi.org/10.59188/jurnalsostech.v4i3.1159.

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In the relationship between religion and culture, there are institutions that have legitimacy to overshadow both, one of which is religious institutions. Huria Kristen Batak Protestant (HKBP) as one of the religious institutions is seen as a place of spiritual fellowship and cultural fellowship (Batak) that has legitimacy to preserve. This preservation departs from the phenomenon of fading Batak cultural identity among the Young Generation of Batak Christians today in the midst of hybrid culture is an interesting thing to research. This research is a case study using qualitative methods with the aim of explaining the role of HKBP Church in efforts to preserve Batak Cultural Identity Among the Young Generation of Batak Christians with a Case Study of HKBP Church Love Peace. The results showed that HKBP became a place of spiritual and cultural communion based on the historical history of the cultural journey of the HKBP Church. However, the mixing of cultures (hybrid) due to the times makes the Batak Christian Young Generation have no interest in their identity besides the parental factor that does not inherit. Social Construction The role of HKBP Peace loving Church in preserving Batak Cultural Identity in building social practices received a positive response and interest from the Young Generation of Batak Christians
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9

Dorn, Jacob H. "“In Spiritual Communion”: Eugene V. Debs and the Socialist Christians." Journal of the Gilded Age and Progressive Era 2, no. 3 (July 2003): 303–25. http://dx.doi.org/10.1017/s1537781400000438.

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He had only seen Debs three times, met him twice, and really talked to him once, but when Debs died in 1926, John Haynes Holmes, pastor of New York City's Community Church (Unitarian), himself a distinguished civil libertarian and social reformer, announced that he loved Debs deeply and “honored him above all other men now alive in America.” Why did many people share that love of Debs, and others hate him, Holmes asked. In both cases the answer was Debs' own outflowing love, which common folks cherished but the rich and powerful saw as a threat to the established order. Exactly the same answer explained reactions to Jesus. Holmes spoke at a mass meeting in Debs' memory at the Madison Square Garden and converted a Sunday service at the Community Church into “a public memorial” to Debs: “I shall take his life as my text,” he wrote Theodore Debs, “use his writings for Scripture reading, and place in the pulpit a full-sized copy of Louis Mayer's bust, draped with the Red flag.” Waxing poetic, Holmes had Christ receive Debs into heaven with these words:
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10

Jantzen, Kyle. "Totalitarianism: Propaganda, Perseverance, and Protest: Strategies for Clerical Survival Amid the German Church Struggle." Church History 70, no. 2 (June 2001): 295–327. http://dx.doi.org/10.2307/3654455.

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The Protestant historiography of the German Church Struggle has been shaped largely by its attention to two fundamental issues. The first has been the intrachurch struggle dominated by two churchpolitical factions: the Faith Movement of the German Christians and the Confessing Church. German Christians whole-heartedly endorsed the government of Adolf Hitler, campaigned to align the organization, theology, and practice of the twenty-eight German Protestant Land Churches with the racial and authoritarian values of the National Socialist regime and worked to create a centralized Reich church under a powerful Reich bishop. The Confessing Church stood for theological orthodoxy and ecclesiastical independence, rejected the authority of the Land Church governments that had fallen under the control of German Christians, and asserted itself as the uniquely legitimate church government in Germany.
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Дисертації з теми "Fellowship of Socialist Christians"

1

Fenning, Quinnie O. "To help Black and Korean Christians to experience Christian fellowship." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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2

Suttles, Virgil. "Developing cross-cultural fellowship within a multiethnic group of Christians in Cayenne, French Guiana." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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3

Marsden, J. J. "Marxism, utopia and the Kingdom of God : Towards a socialist political theology." Thesis, University of Kent, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.382091.

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4

Plymale, James E. "A report and analysis of preparing a church to conserve the results of evangelism through effective incorporation of new Christians into its fellowship." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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5

Gonyo, Cory M. "Training selected Christians of Grace Baptist Church (GBC) and Christian Student Fellowship (CSF), Vermillion, South Dakota, to evangelize international people living locally using Jesus' parable of the sower." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p054-0231.

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6

Van, de Vyver Hester Margaretha. "Spirituality as an aspect of wellbeing among a selected group of Cape Town Christians : a qualitative study." Diss., 2010. http://hdl.handle.net/10500/3705.

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This dissertation explores the relationship between Christian spirituality and the general wellbeing of the individual. To this end a literature review is conducted, as well as qualitative interviews with eleven individuals in the Cape Town area (South Africa). Snowball sampling was used to gain access to these eleven research participants who fitted the criteria of adults exhibiting a particular Christian lifestyle. The literature review revealed that nurturing, non-punitive religion has been associated with mental and physical health and that active participation in church activities that enhance a person’s social support system is beneficial. The qualitative interviews yielded the finding that those interviewees who had positive experiences with Christian spirituality during their childhood regard it as a significant contributor to meaning, hope and happiness in their lives.
Christian Spirituality Church History and Missiology
M. Th. (Christian Spirituality)
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Книги з теми "Fellowship of Socialist Christians"

1

Vidyasagara, Vijaya. Memoirs of a Christian and a socialist. Edited by Skanthakumar B. (Balasingham) editor, Fernando Marshal editor, and Ecumenical Institute for Study & Dialogue (Colombo, Sri Lanka). Colombo, Sri Lanka: The Ecumenical Institute for Study and Dialogue, 2016.

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2

Holy hilarity!: Playshop guidebook of the Fellowship of Merry Christians. Portage, Mich: Merry Christians, 1992.

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3

Gunning, Brooke. Be thou our vision: The history of FOCUS, 1961-2001. Baltimore, MD: Gateway Press, 2001.

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4

Kevin, Springer, ed. Power encounters among Christians in the western world. San Francisco: Harper & Row, 1988.

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5

Rutishauser-James, Sigrid. Acts of faith and love: The Evangelical Fellowship for Lesbian and Gay Christians 1979 to 1999. Leeds: EFLGC, 2000.

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6

Revolution from below: Buddhist and Christian movements for justice in Asia : four case studies from Thailand and Sri Lanka. Lanham, MD: University Press of America, 1988.

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7

Walters, Dan, Stan Toler, and Dan Casey. Growing Disciples: Equipping Christians for Worship, Fellowship, and Ministry. Beacon Hill Press, 2000.

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8

The Fellowship of the Mystery: Christians and Jews - One Brotherhood. Outskirts Press, 2006.

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9

Hudson, T. H. Christian Socialism, Explained And Enforced, And Compared With Infidel Fellowship, Especially, As Propounded By Robert Owen And His Disciples. Kessinger Publishing, LLC, 2007.

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10

Hudson, T. H. Christian Socialism, Explained And Enforced, And Compared With Infidel Fellowship, Especially, As Propounded By Robert Owen And His Disciples. Kessinger Publishing, LLC, 2007.

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Частини книг з теми "Fellowship of Socialist Christians"

1

Chandler, Andrew. "Condemnation and Appeasement: The Attitudes of British Christians towards National Socialist Religious and Foreign Policies, 1934-1939." In Zwischen "nationaler Revolution" und militärischer Aggression, edited by Gerhard Besier, 205–16. Berlin, Boston: De Gruyter Oldenbourg, 2001. http://dx.doi.org/10.1524/9783486596137-014.

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2

Drake, Janine Giordano. "Planting the Church of Social Democracy." In The Gospel of Church, 62—C3P44. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197614303.003.0004.

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Abstract In the aftermath of the defeat of William Jennings Bryan, the Populist and union leader Eugene Debs tried a different strategy for building a successful farmer-labor alliance. Debs embraced a vision of the Cooperative Commonwealth grounded in Christian theologies of land, cooperation, and the possibility of human perfection. In his efforts to mount a third-party movement, Debs joined hands with competing initiatives for social redemption and redefined American socialism not as a class struggle but as an effort to create a new kind of Christian nation. In using ministers as organizers and moving the Christian Socialist Fellowship to party headquarters, Debsian socialists soon rivaled the Catholic and Protestant churches for the prized place in society as the moral compass of the nation. Socialists cultivated an authority on Christian justice that rivaled that of both Catholic and Protestant denominational traditions.
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Drake, Janine Giordano. "Christianity and the American Commonwealth." In The Gospel of Church, 44—C2P39. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197614303.003.0003.

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Abstract In the late nineteenth century, many poor and middling-class Americans, despite their beliefs in the mission of Jesus, mistrusted ordained clergy and their ornate churches as vehicles for Christian reform. Socialist fellowships, in person and in print, mimicked and rivaled their church-based counterparts as they innovated new concepts of “church” and “mission.” Farmers, workers, and feminists discussed structuring the United States as a “Cooperative Commonwealth,” a nation whose major factors of production were cooperatively owned and managed. Socialist Christians rivalled the major Protestant denominations for moral and spiritual leadership over the nation.
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Friedman, Jack R. "Faith Interpreted as Madness." In Our Most Troubling Madness. University of California Press, 2016. http://dx.doi.org/10.1525/california/9780520291089.003.0010.

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Alexandria is a poor Romanian woman who obtains solace and support from a community of evangelical Christians. Alexandria lives with delusional guilt that she is responsible for many evil crimes. Having borne a son out-of-wedlock while living with her impoverished mother in her village, Alexandria is hospitalized for mental illness. With the compassion and fellowship of her new Christian friends, Alexandria finds acceptance and hope. However, in the context of post-socialist Romania—formerly Eastern Orthodox and currently striving for all that is modern—evangelicalism is so unfamiliar as to seem bizarre. The psychiatrist treating her at the publicly-funded psychiatric hospital where Alexandria lives is baffled by her religious experience and thinks of them only as signs of mental illness. Alexandra’s story illuminates the way fledgling religious movements (here, evangelical Protestantism) may collide with established religious sensibilities and biomedical protocols for treating schizophrenia.
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Harrington Watt, David. "The Philadelphia Mennonite Fellowship." In Bible-Carrying Christians, 55–84. Oxford University Press, 2002. http://dx.doi.org/10.1093/0195068343.003.0005.

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6

Madden, Kirsten, and Joseph Persky. "Cooperation in Christ’s Kingdom." In Building a Social Science, 105–32. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197693735.003.0005.

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Abstract In the middle of the 19th century, British Christian Socialists, with strong financial support from E. V. Neale, established a number of cooperative workshops. The group’s understanding of social psychology builds off the theology of their leader, F. D. Maurice, who preached that the sin of selfishness results in a bleak separation from God. Human psychology reflects the personal struggle between a rebellious selfishness and a deep desire to join in a fellowship with others and with God. The Christian Socialists’ economic theoretician, John Ludlow, weaves such a social psychology into a coherent defense of cooperation. Insightfully, he argues that a wide range of activities in businesses and government offices already work through “concert” and not competition. With proper organization, a reliance on concert can be extended to the economy as a whole. Maurice, however, balks at Ludlow’s reliance on “system,” leading to a definitive falling out.
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Kinna, Ruth. "13. Socialist Fellowship and the Woman Question." In Writing on the Image. Toronto: University of Toronto Press, 2007. http://dx.doi.org/10.3138/9781442685130-014.

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Lim, Francis, and Sng Bee Bee. "Forging Chinese Christian Digital Fellowship: Social Media and Transnational Connectivity." In Religion, Hypermobility and Digital Media in Global Asia. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463728935_ch05.

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The chapter addresses two main questions: ‘Why do Chinese Christians seek to establish transnational connections through religion?’ and ‘How are these connections established?’ It first discusses how the ubiquity of mobile social media has enabled Chinese Christians to use social media for religious communication. This is followed by an examination the Christian concept of fellowship as the key to understanding the formation of transnational Christian networks via social media. Two processes in social media, namely, media mixing and intercontextuality, facilitate the integration of the ‘religious’ into Christian users’ daily lives. In this sense, Chinese Christian transnational fellowship in social media is also about the practice of everyday religion. The chapter also examines some limitations of the use of social media for building fellowship, particularly with reference to China’s political environment and Internet regulatory regime.
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Livesey, Ruth. "Politics, Fellowship, and Romance: Clementina Black and the Culture of Socialism in 1880s London." In Socialism, Sex, and the Culture of Aestheticism in Britain, 1880-1914. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197263983.003.0003.

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This chapter examines the lives and writings of three sisters, each of whom responded to Morris's works with enthusiasm: Grace, Constance (Garnett), and Clementina Black. It explores the rhetoric of ‘fellowship’ that permeated the mixed-sex discussion groups and early socialist organizations frequented by the Blacks and all the writers whose works are subsequently studied in the book. The discussion examines the Black sisters' idiosyncratic political beliefs and their various attempts to advance the socialist cause through labour organization. The chapter also explores the extent to which the Blacks' work and writing for the socialist movement forced them to address the ‘Woman Question’ as a concern in its own right by the late 1880s. The chapter closes with an analysis of Clementina Black's historical romances published in the late 1890s.
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Greene, Alison Collis. "Southern Christian Work Camps and a Cold War Campaign for Racial and Economic Justice." In Working Alternatives, 253–79. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288359.003.0010.

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This chapter looks at mid-twentieth-century southern Christians who saw interracial work camps in the South as a model for working alternatives to capitalism. Under Nelle Morton’s leadership, the Fellowship of Southern Churchmen organized the first integrated UNRRA cattle boat relief trip to postwar Europe and sent student work groups to support economic cooperatives across the South. These camps revealed both the potential and the limits of white-led activism in the service of racial and economic justice.
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