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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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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.
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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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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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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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.
Повний текст джерелаАнотація:
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
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.
Повний текст джерелаАнотація:
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:
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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Suluh, Julinda Asap, Lukas Lukas, Yesyurun Munthe, and Yulista Yulista. "Building Nationalities within Christians Virtues." Pengabdian: Jurnal Abdimas 2, no. 1 (January 13, 2024): 1–22. http://dx.doi.org/10.55849/abdimas.v2i1.217.
Повний текст джерелаАнотація:
Background. Reflecting Pancasila in research world not necessarily discussing Indonesian citizenship as a civil society, these discourses widened to theological settings, particularly scriptural texts that are often used as sermons in pulpits. Indonesian ideological issues encountering Christianity have flowed and led to the entanglement of structural issues. Purpose. The aim of research was to explore the threads of nationalism in Pancasila, specifically crossing over with Christian values. Method. Based on qualitative research, researchers searched data through previous writings relevant to Pancasila, education, scriptural texts and their history. Results. Results showed that Christianity has brought goodness news not just limited to Christians, but also brought light for the world as reflections of socialist human beings. It must be understood that Indonesian nationalism is nationalism that rejects all forms of discrimination, oppression, injustice, and denial of divine values, as contained in Pancasila. Conclusion. Citizens have four main roles in the nation and state, namely as iron stock, social by control, agent of change, and also moral force. Those four main roles in running the life of the state are certainly not at all contradictory to Christianity. By performing these four roles, Christians show the quality of their Christian faith by becoming good citizens.
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Marshall, Paul. "Persecution of Christians in the Contemporary World." International Bulletin of Missionary Research 22, no. 1 (January 1998): 2–8. http://dx.doi.org/10.1177/239693939802200101.
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The following essay is adapted from a presentation made to the Advisory Committee to the U.S. Secretary of State on Religious Freedom Abroad, July 2, 1997. Paul Marshall is Senior Fellow in Political Theory at the Institute for Christian Studies, Toronto. He is also Adjunct Professor of Philosophy at the Free University of Amsterdam, Netherlands; Adjunct Professor at Fuller Theological Seminary, Pasadena, California; and Academic Advisor on Religious Freedom to the World Evangelical Fellowship. He has testified on religious persecution before the Helsinki Commission of the U.S. Congress and lectured on human rights at the Chinese Academy of Social Sciences, Beijing, China, and in other countries around the world. His most recent book is a survey of religious persecution worldwide, Their Blood Cries Out (Dallas: Word Books, 1997). His writings have been translated into Russian, German, Dutch, Spanish, Japanese, Malay, Korean, Indonesian, and Chinese.
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Canete, Jonathan James, and Fides A. del Castillo. "Pakikipagkapwa (Fellowship): Towards an Interfaith Dialogue with the Religious Others." Religions 13, no. 5 (May 19, 2022): 459. http://dx.doi.org/10.3390/rel13050459.
Повний текст джерелаАнотація:
The present study examines the ways in which the Filipino Christian value of pakikipagkapwa (fellowship) can be seen and experienced in modern society. Using empirical phenomenology, this paper aims to (re)imagine the ways of cultivating ways of dialogue with religious others while understand the meaning of pakikipagkapwa (fellowship). This study explores the contemporary notions and practices of pakikipagkapwa among select Filipino Christians and how such cultural value fosters interreligious dialogue. Moreover, the study investigates the importance of dialogue between religious actors as they navigate the uncharted waters of the COVID-19 pandemic. The authors contend that pakikipagkapwa and interreligious dialogue build communities, support social cohesion, and help religious actors find meaning in difficult circumstances.
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Anggoro, Antonius Puri. "Kerasulan Kitab Suci: Sebuah Studi Kasus dan Dokumen Dei Verbum." Lux et Sal 1, no. 2 (April 18, 2021): 145–58. http://dx.doi.org/10.57079/lux.v1i2.19.
Повний текст джерелаАнотація:
Dei Verbum is a document from the Second Vatican Council which presents a fundamental understanding of the Scripture in the Church. Regarding its principal position as the source of Christian's faith, the magisterium urges the significance of proclaiming Scripture through homilies, catechesis, and, fellowship. Nowadays, Christians increasingly encourage to involve in this ministry. Nevertheless, there is a huge gap in understanding and awareness of the meaning and role of the Scripture, between clerics and laities. This condition shows how in the Church, especially in Indonesia, theology is still a limited domain of scholars and clergies. Driven by the spirit of communion promoted by the Second Vatican Council and the call from Dei Verbum to bring Scripture to life in the lives of all Christians, this paper presents a simple study of the problems facing Christians regarding their understanding of the Scriptures and the recommendations inspired by this document to address these issues.
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WAHLEN, CLINTON. "Peter's Vision and Conflicting Definitions of Purity." New Testament Studies 51, no. 4 (October 2005): 505–18. http://dx.doi.org/10.1017/s0028688505000263.
Повний текст джерелаАнотація:
Luke depicts the problem of incorporating Gentiles into the Church as rooted in conflicting definitions of purity. Apart from the principal Torah distinction between clean and unclean animals, a third category is mentioned: ‘common’, referring to doubtfully pure food. Parallels to this usage are found in a range of Jewish literature, from the Hasmonaean to the Rabbinic period. The notion of doubtfully pure food can help explain Peter's refusal to slaughter and eat from the mixed group of animals in his vision. Categorizing people like Cornelius as ‘potentially defiled’ may have constituted a human ‘fence’ between scrupulous Jews and unclean pagans. Adherence to the stipulations of the apostolic decree by Gentile Christians removed the last hindrance to Jewish Christians having table fellowship with them.
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Buesnel, Ryan. "The Function of “Spirit” in German Christian Theology and the Volkstestament." Church History and Religious Culture 102, no. 3-4 (December 15, 2022): 422–37. http://dx.doi.org/10.1163/18712428-bja10042.
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Abstract The German Christians (Deutsche Christen) were a factional group within the German Evangelical Church who incorporated völkisch and National Socialist ideology into theology and Church life. Throughout the 1930s until the close of the Second World War, German Christian leaders would express a robust theological agenda in a plethora of monographs, policy statements, and speeches. Much of this theology has a strongly Christological emphasis, especially as this concerned the crafting of Germanic Jesus. Accompanying this was a frequent evocation of the “Spirit” as a way of imbuing the National Socialist revolution with religious significance. The following article traces such uses of Spirit language within German Christian proclamation and explores how this had distinct implications for the Christian doctrine of the Holy Spirit.
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Heschel, Susannah. "Nazifying Christian Theology: Walter Grundmann and the Institute for the Study and Eradication of Jewish Influence on German Church Life." Church History 63, no. 4 (December 1994): 587–605. http://dx.doi.org/10.2307/3167632.
Повний текст джерелаАнотація:
The Third Reich's Kirchenkampf (church struggle) is sometimes mistakenly understood as referring to the Protestant churches' resistance to National Socialism. In fact, the term refers to an internal dispute between members of the Bekennende Kirche [Confessing Church (hereafter BK)] and members of the Deutsche Christen [German Christians (hereafter DC)] over control of the Protestant church. While not all members of the BK opposed Hitler's policies, the movement called for an autonomy of the church from National Socialist legal measures, particularly the racial laws, motivated both by theological and political considerations. The DC, by contrast, sought to introduce National Socialist policies and ideology into the church, especially Nazi racial laws, and modify church doctrine in accord with National Socialist ideology. Yet the antisemitism at the heart of the DC has been either ignored or marginalized by most historians. Indeed, some historians have incorrectly suggested that the DC underwent a dissolution at the end of 1933, from which it never recovered, or have presented the DC as a political creation of National Socialism, ignoring its theological roots.
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Keim, Katharina E., and Wally V. Cirafesi. "Two Jewish studies related postdoctoral projects in Scandinavia." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 3, 2018): 43–45. http://dx.doi.org/10.30752/nj.75439.
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Wally V. Cirafesi of University of Oslo and Katharina E. Keim of Lund University briefly present their postdoctoral projects within the area of Jewish Studies. Cirafesi has just completed his dissertation on the Gospel of John within its first-century Jewish environment, entitled ‘John within Judaism: Religion, Ethnicity, and the Shaping of Jesus-oriented Jewishness in the Fourth Gospel’, and has received a postdoctoral fellowship at the Norwegian School of Theology, Religion, and Society (Menighetsfakulteten). Keim completed her dissertation on a work of Jewish bible interpretation at the University of Manchester in 2014, published since as Pirqei deRabbi Eliezer: Structure, Coherence, Intertextuality (Brill, 2016). She has recently begun a postdoctoral fellowship in Jewish studies at Lund University. Both projects are interdisciplinary and concern interaction between Jews and Christians in Antiquity, and in Keim’s case also interaction with Islam.
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Sami Ur Rehman, Syed Zubair Haider, and Najam Ul Kashif. "Students Religiosity as a Predictor of Students Future Orientation: Analyzing the Effect on Secondary School Students of Punjab." Global Social Sciences Review IV, no. IV (December 31, 2019): 271–77. http://dx.doi.org/10.31703/gssr.2019(iv-iv).35.
Повний текст джерелаАнотація:
Religion has been considered as an outline for the sense of meaning and purpose. This research explores the effect of secondary school students religiosity & Spirituality on their future orientation in Punjab. This research seeks an answer to the contribution of students religious affiliation (fellowship with Islam, Christianity or Hinduism) and religiosity (Faith-based Coping (FBC) and Religious Social Support (RSS)) and FO. A total of 296 Muslims, 290 Christians, and 278 Hindu students participated in this research. Religiosity and Spirituality scale for Youth (RaSSY) developed by Brittany (2011) was adopted, while Future Orientation Scale (FOS) for measuring Future Vision towards Subject Choice and Future Vision towards Profession Choice was developed by researchers. The research concludes that students religiosity has a significant impact on their future orientation (FO). The religiosity moderately explains variances in FO of Muslims and Christians; however, it has a high impact on Hindu students in Punjab
20
Ward, Graham. "Performing Christ: The Theological Vocation of Lay People." Ecclesiology 9, no. 3 (2013): 323–34. http://dx.doi.org/10.1163/17455316-00903004.
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The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Christ. This ‘labour’ is nothing less than the performance of Christ within the other social bodies to which Christians belong. This performance makes every Christian a theologian. The lay Christian is particularly well placed to exemplify a theology that is worked out in action and behaviour as well as words.
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Natalie, Natalie. "Presenting the Lordship Attributes as an Effort to Build Up the Spirituality of the People of God." Veritas: Jurnal Teologi dan Pelayanan 22, no. 1 (June 9, 2023): 53–67. http://dx.doi.org/10.36421/veritas.v22i1.599.
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Kevin Vanhoozer observes that the loss of imagination that is discipled and disciplined by the Bible leads many Christians to experience a disconnect between the world they live in and the world of the biblical texts they believe in. There is a gulf between known truth and lived practice. The daily lives of Christians do not bring out the resultant Christian character. This article attempts to explain the importance of meditating on the threefold lordship attributes proposed by John Frame—authority, control, and presence—in one’s daily meditation. It argues that one’s theological understanding is crucial in worldview formation and that, through intense meditation, those truths need to be internalized in the heart and mind so that they can be integrated into the practice of everyday life. This article also shows that the three inseparable lordship attributes need to be experienced in the relationship between spiritual leaders and the congregation, for true spirituality is formed not only in personal experience but also in the community. Such a pattern is then offered as a solution to answer challenges related to worship and fellowship during the pandemic and beyond. Through this article, it is hoped that the people of God can better understand the dynamics of their spiritual life, either through personal meditation or fellowship with other believers, either face-to-face or virtual meetings, including the role of a spiritual mentor whom first experiences and thus embodies God’s authority, control, and presence in their relationship with God’s congregation.
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Ragaru, Nadège. "Symbolic Time(s) of Violence in Late Socialist Bulgaria." Slavic Review 82, no. 1 (2023): 48–68. http://dx.doi.org/10.1017/slr.2023.103.
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By introducing Bourdieu's notion of symbolic violence, the author explores the state uses of the cinematic industry—notably through the making of grandiose national epics—in the endeavor to model and, ultimately, to assimilate Muslim minorities during the so-called “Revival Process” (1984–1989) in socialist Bulgaria. Drawing attention to often-neglected aspects of film production, such as the selection of symbolically charged “national landscapes,” shooting locations, and the use of Muslim film extras, she examines the production of a state-sponsored historical master narrative, its widespread dissemination at home and abroad, and the attempt at channeling film reception by national minorities and the majority population. The visual recreation of the alleged Ottoman “forced islamization” of Christians and the blurring of the distinction between fiction and fact, as well as past and present were intended to boost the national pride of the majority, achieve support for anti-minority measures, and win the obedience of minorities.
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van Saane, Wilbert. "The Action Chrétienne en Orient: From Missionary Society to Fellowship of Churches." Transformation: An International Journal of Holistic Mission Studies 39, no. 1 (December 17, 2021): 54–64. http://dx.doi.org/10.1177/02653788211068273.
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The Action Chrétienne en Orient was founded in 1922 in order to bring relief among displaced Christians, especially Armenians, in Syria. It also supported the displaced Protestant communities in their ecclesiastical, educational and medical work. In structure the ACO resembled other Protestant missionary societies, but it had some unique features such as its trans-European character. At the time of the decolonization, the work of the ACO changed as the local Protestant churches took charge and the ACO devolved its responsibilities. In the postcolonial period the ACO gradually embraced a missiology that was focused on partnership. This led to the formation of the ACO Fellowship, a communion of churches and mission agencies.
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Bashaw, Jennifer Garcia. "Finding common ground in God’s story: Experiencing Luke 7:36–50 with the first-century hearers." Review & Expositor 116, no. 2 (May 2019): 233–39. http://dx.doi.org/10.1177/0034637319856585.
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Luke designed the narrative of Luke 7:36–50 in a way that heightens the tension for his first-century audience. The polarity emphasized in the narrative—a sinful woman at a Pharisee’s dinner table—corresponds well to the experience of first-century Christians who share meal fellowship with a diverse range of Christ-followers. This expository retelling highlights elements in the structure and rhetoric of Luke’s storytelling in order to help twenty-first-century readers of this passage understand how early hearers would have experienced the story.
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Large, Stephen S. "Buddhism, Socialism, and Protest in Prewar Japan: The Career of Seno'o Girō." Modern Asian Studies 21, no. 1 (February 1987): 153–71. http://dx.doi.org/10.1017/s0026749x00008015.
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The interplay of religion and political protest is a familiar theme in Western studies of Japanese Christians who contributed significantly to the socialist movement in their country from the late Meiji period to World War II. Less well known is the fact that a minority of Japanese Buddhists likewise applied the ideals of their faith to political dissent in the movement. Their defiance of the State and the predominantly conservative Buddhist sects which generally supported Emperor, nation, and Empire in Asia constitutes in effect a modern Japanese Buddhist tradition of protest comparable in kind if not in scale to that found in Japanese Christianity. The purpose of the article in hand is to explore this tradition through a study of the Nichiren priest and Buddhist socialist, Seno'o Girō (1889–1961) whose career provides a striking illustration of the Buddhist dimensions of socialism in prewar Japan.
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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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Bustamante Olguín, Fabián, and Alejandro Cerda Sanhueza. "Declarações da Conferência Episcopal do Chile durante o governo de Salvador Allende: tensões com Cristãos pelo Socialismo." Siwo Revista de Teología 17, no. 1 (May 2, 2024): 1–41. http://dx.doi.org/10.15359/siwo.17-1.5.
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This article aims to examine the views of the Chilean Catholic Church during the administration of President Salvador Allende. The main themes that arise from the declarations of the bishops will be addressed and the ethical-theological implications of the relationship between religion and politics in the current context will be analyzed. The central axis of the article is to analyze the vision of the bishops towards the Marxist/socialist ideology from the historical and theological analysis of the government of Salvador Allende and the configuration of Christians for Socialism. The bishops’ statements show a critical position towards the Marxist/socialist ideology, seen as synonymous in a discursive strategy of the church hierarchy to disqualify the government and the left-leaning of Catholics. The article is based on a classic analysis of texts, which uses internal and external analysis of episcopal documents between 1970 and 1974, together with a bibliographical review on the historical period.
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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "World Christianity 2024: Fragmentation and Unity." International Bulletin of Mission Research 48, no. 1 (January 2024): 43–54. http://dx.doi.org/10.1177/23969393231201817.
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This article marks the 40th year of including statistical information on World Christianity and mission in the International Bulletin of Mission Research. This year’s focus is on organizations that address the global fragmentation of Christianity by promoting dialogue among Christians. We identify here some of the larger umbrella organizations that seek to represent or bring together portions of four traditions (Catholics, Independents, Orthodox, Protestants), two movements within these traditions (Evangelicals, Pentecostals/Charismatics), and 47,000 denominations. These include the World Council of Churches, the World Evangelical Alliance, the Lausanne Movement, the World Pentecostal Fellowship, Empowered21, and the Global Christian Forum.
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BLACK, L. "Social Democracy as a Way of Life: Fellowship and the Socialist Union, 1951-9." Twentieth Century British History 10, no. 4 (January 1, 1999): 499–539. http://dx.doi.org/10.1093/tcbh/10.4.499.
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Htay, Kyaw Myint, and Tony Salurante. "How Can the Church Reclaim Backsliders? Analysis of Church Education to Reclaim Backsliders." Didache: Journal of Christian Education 5, no. 1 (June 25, 2024): 1–21. http://dx.doi.org/10.46445/djce.v5i1.801.
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Backsliding is a problem occurring among Christians in Myanmar. The author focuses this research on seeking several solutions to the issue of backsliding among Christians in Myanmar by comparing it with the Reformed worldview. The analytical focus is on the educational aspect in the church to address backsliding based on the Reformed worldview. This research was conducted in several stages, including problem identification and its causes, proposing problem-solving ideas. The researcher conducted interviews among Christians and elaborated with various other literary sources. The research findings reveal that the church needs to teach sound doctrines that can help its members grow in their faith and withstand difficult times. Political and religious issues are inseparable, but the fundamental problem is the need for contextual churches. The church needs to love and care for its flock. Additionally, the research finds that contextual churches require influence in every public area. Church leaders in urban areas need to be more educated and aware of the views and sensitivities of various ethnic, class, race, and religious groups. The church, as the body of Christ, should be able to communicate the Word of God honestly and accurately to its members and ensure that they are engaged in Bible classes or groups where they can learn and enjoy fellowship with fellow believers to strengthen their faith.
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Tóth, Heléna. "Dialogue as a Strategy of Struggle: Religious Politics in East Germany, 1957–1968." Contemporary European History 29, no. 2 (February 13, 2020): 171–86. http://dx.doi.org/10.1017/s0960777320000065.
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AbstractThis article argues that the topos of dialogue between Christians and Marxists fulfilled a key role in the creation and maintenance of power relations in religious politics in East Germany. Three case studies illustrate the topos of dialogue as a strategy of struggle: 1. the campaign against ‘revisionism’ and ‘politicised religion’; 2. the church policy strategy of ‘differentiation’; 3. the critique of the phenomena commonly associated with the Christian–Marxist dialogue outside East Germany in the mid-1960s. These instances of socialist religious politics, while having their own dynamics, were closely related through specific actors and argumentative strategies.
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Andrey A., Ivanov. "“Early Christian Communism”: Russian Church Journalism in the Latter Half of XIX — Early XX Century About the Phenomenon of the Jerusalem Community." Almanac “Essays on Conservatism” 4 (October 30, 2022): 75–89. http://dx.doi.org/10.24030/24092517-2022-0-4-75-89.
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The article considers and analyzes the views of Russian church authors in the latter half of XIX – early XX century (orthodox clergy, scholars, teachers of theological schools) toward the phenomenon of the Jerusalem community and the attempts of supporters of socialist views to treat the patterns of life and thought of Jerusalem Christians as an “early Christian”, “apostolic” or “ancient Christian” communism. Through the example of the critical scrutiny by church authors of the book “The Acts of the Apostles”, the paper shows their interpretations of property relations established in the Jerusalem community, reasons of its unique character, exegesis of the fall of Ananias and Sapphire, as well as fundamental differences of life of first Christians from the communist ideal. It testifies that notwithstanding the insignificant disparity of valuations concerning the Jerusalem community, its experience, achievements and period of existence, church authors had an undivided opinion in terms of disagreement with the fallacy of division between property relations of the community with those proclaimed by ideologists of socialism and communism.
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Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (April 1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Rao, Xinzi. "Revisiting Chinese-ness: A Transcultural Exploration of Chinese Christians in Germany." Studies in World Christianity 23, no. 2 (August 2017): 122–40. http://dx.doi.org/10.3366/swc.2017.0180.
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This paper proposes a transcultural exploration of Chinese Christians in Germany, based on two years of fieldwork. I problematise the key term ‘Chinese-ness’ in particular, and offer a re-imagination of culture, religion and religious community.Literature on Chinese migrants rarely focuses on the religious perspective, and even when it does, it does not focus on the practitioners of Christianity and often assumes ‘Chinese’ as a national category or a culture that is confined to traditional philosophy. I call my informants ‘transcultural Chinese’ because this term best captures the complex dynamics of their unique community. Instead of being fellowships that only welcome Christian believers from the People's Republic of China, the term ‘Chinese’ in the name of these fellowships must be understood culturally rather than politically. My transcultural approach to their focus on being ‘Chinese’ and preserving the ‘Chinese-ness’ of the fellowship – a ‘Chinese-ness’ which lies in sharing the same language, similar experiences and selected cultural traditions – illuminates perception of the members’ identities and agency. Moreover, such selective Chinese-ness is a two-way street: non-Christian Chinese deny a welcome to the Christian Chinese as a part of their Chinese identity.
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Montgomery, John Warwick. "Christian Concern UK: Evangelicals contra Irreligion in an Increasingly Secular Britain." Evangelical Quarterly 88, no. 1 (April 26, 2016): 89–95. http://dx.doi.org/10.1163/27725472-08801006.
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Christian Concern and its litigation arm have in recent years been the most vocal spokespersons for conservative evangelicalism in Britain’s political and legal arenas. Founded by former practicing barrister Andrea Williams within the Lawyers’ Christian Fellowship (Horace Rumpole’s ‘Lawyers as Christians’), it has actively promoted the evangelical agenda and taken legal cases as far as the European Court of Human Rights in Strasbourg. Among its concerns are: fighting abortion, euthanasia, assisted suicide, and same-sex marriage and parenting; and defending Christian practices in the public square such as personal evangelism, the employment of Christian symbolism, and the distribution of Christian literature. This article briefly evaluates Christian Concern’s biblically-orientated program, degree of success, and future prospects.
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Bailey, Charles E. "The Verdict of French Protestantism Against Germany in the First World War." Church History 58, no. 1 (March 1989): 66–82. http://dx.doi.org/10.2307/3167679.
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At the end of August 1914, with German troops having violated Belgian neutrality and rapidly advancing toward Paris, German Protestants made a desperate bid for a show of solidarity from the Protestant majority of Britain and the Protestant minority of France. In an “Appeal to Protestant Christians Abroad” leaders of the German Protestant missions movement expressed their hope that the war would not spread to Africa nor result in an “incurable rent” in the Protestant fellowship. Recalling the spirit of cooperation at the international Missionary Conference of Edinburgh in 1910 they urged that the mission fields not become battlefields, lest the gospel message of love be discredited in the eyes of the heathen.1
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Jeffress, Jean. "Radical hospitality and table fellowship in a time of unwelcome: Being church." Review & Expositor 114, no. 3 (August 2017): 466–72. http://dx.doi.org/10.1177/0034637317724521.
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This is an expanded version of my Senior Sermon given at American Baptist Seminary of the West in April of 2017. The sermon was inspired by the work of my Mentor Project which shares the title of this piece. The work was the ministry of radical hospitality and table fellowship at the (A)Rise in Power National Convergence of radical Christian activists, which took place in February of 2017 on Oakland. The purpose of the work was to create a space of radical hospitality, welcome, and table fellowship as an expression of radical love, as a venue for spiritual healing, and as a model for ecclesiology. This work uses the vision of being church given in the book of Acts 2:42–47. This vision provides an alternative vision of our shared life together as Christians, and in this work I posit that to be church is to work to create this vision, whether in the walls of the church building, in the kitchen, or on the streets. This vision of church is fleeting, but as followers of Jesus we must continue to pursue it.
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Reed, Jean-Pierre. "Elective affinities between Sandinismo (as socialist idea) and liberation theology in the Nicaraguan Revolution." Critical Research on Religion 8, no. 2 (May 12, 2020): 153–77. http://dx.doi.org/10.1177/2050303220924110.
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The history of the Nicaraguan Revolution has received considerable analytical attention. Typically, the successful overthrow of the Somoza regime in the late 1970s is associated with the Frente Sandinista de Liberación Nacional, a Marxist/socialist inspired vanguard group. While the role Christians played in the revolution is often acknowledged as a significant one, in part because many Sandinista cadres were Christian revolutionaries, little attention has been paid to the degree to which Sandinismo, as a unique perspective on socialism, shares elective affinities with liberation theology, a prophetic expression of Christianity. This manuscript sets out to explore the relationship between liberation theology and Sandinismo-as-socialism. It starts by considering the perspective of Christian revolutionaries on this relationship. It then identifies the electives affinities between the aforementioned cultural frameworks, and it evaluates the Nicaraguan Revolution in light of these elective affinities. The latter evaluation includes exploring the connection between Saint Paul and what it means to be a Sandinista revolutionary.
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Octa Maria Sihombing, Jordi Istandar, and Evi Mariani. "Music And Philosophy In Relation To Christian Belief." Jurnal Riset Rumpun Seni, Desain dan Media 3, no. 1 (February 28, 2024): 50–79. http://dx.doi.org/10.55606/jurrsendem.v3i1.2358.
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This research explores the relationship between music and philosophy within the context of Christian faith. The research methodology employed is descriptive and qualitative, utilizing a hermeneutic approach that involves literature review, in-depth interviews, and qualitative analysis. The findings indicate that music, as an art form that utilizes sound, plays a significant role in expressing Christian faith, facilitating church worship, and fostering fellowship. Christian philosophy is the study of the nature of reality. It helps to understand the meaning of music in the context of Christian beliefs, examine aspects of music, and develop Christian theology. The Bible provides guidance on the role of music and philosophy in the Christian faith. Music and philosophy complement each other, enriching the religious experience of Christians and encouraging a deeper appreciation of both
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Mokiyenko, Mykhailo Mykhailovych. "Emigrant feelings among domestic pentecostals: historical-theological preconditions." Ukrainian Religious Studies, no. 84 (January 9, 2018): 125–33. http://dx.doi.org/10.32420/2017.84.800.
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The article analyzes the theological and historical preconditions of emigrant feelings among the Ukrainian Pentecostal believers. It is proved that the gospel narrative influences the way Christians of evangelical faith see their own life - as a "temporary earthly journey", determining, along with the unfavorable conditions for the confession of their own religious views in the Soviet era, the desire to emigrate to any non-socialist country.
Under conditions of spiritual freedom, a transition from cosmopolitan to patriotic views is observed among Pentecostal people, but it does not significantly affect the intensity of emigration due to socio-economic factors. Ukrainian immigrants-Pentecostals abroad have created their own communities and para-church structures and, while in search of their own identity, in every way the continue to support their fellow-believers in the Motherland.
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Burke, Trevor. "Pauline Adoption: a Sociological Approach." Evangelical Quarterly 73, no. 2 (April 16, 2001): 119–34. http://dx.doi.org/10.1163/27725472-07302002.
Повний текст джерелаАнотація:
Paul’s term huiothesia, ‘adoption as sons,’ has often been investigated along the more traditional lines of Christology, soteriology etc. However, rarely, if at all, have commentators recognised or acknowledged that this metaphor is an(other) important conversion-initiation term ‘best viewed against the ancient Roman socio-legal practice of adoption ‘ thereby making it a most appropriate term to describe what was happening to the early Pauline Christians who embraced the gospel. Just as adoption in Roman society signified a break with old familial ties and a commitment to a new familia, so conversion, or in Pauline nomenclature ‘adoption,’ denoted a new allegiance or a re-socialisation by joining the new family of God. But, whereas adoption as social reality caused no conflicting loyalties, in its metaphorical sense, applied to Christian converts, it invariably identified the tensions which existed between the natural and the new spiritual family. Moreover, according to modern sociological theory (i.e. Berger and Luckmann), if such a re-socialisation is to ‘succeed,’ it will best do so in circumstances where one’s primary socialisation took place i.e. a family-like fellowship. In light of this, it is instructive to note that Paul’s letter to the Galatians is not only the context where Paul employs his adoption term but is also the locus where he refers to the early Christians as a ‘household/family of believers’ (Gal. 6:10) thereby indicating the apostle’s awareness of adoption as a resocialisation process (cf. Gal. 1:13-16). This letter is one replete with familial terminology (e.g. ‘household-guardian,’ ‘infant,’ ‘father,’ ‘slaves,’ ‘sons,’ ‘heirs’ etc.), including the central focus on these early Christians as ‘adopted sons’ (Gal. 3:26-4:7) who probably came to regard the ekklesia, ‘the family of God,’ as an alternative or replacement for their natural families.
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Slavkova, Magdalena. "Religious and social commitment of the Bulgarian Roma migrants in Spain." Local Economy: The Journal of the Local Economy Policy Unit 33, no. 2 (March 2018): 224–41. http://dx.doi.org/10.1177/0269094218762458.
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This paper is configured as an ethnographic discussion on the religious and social ties of different Roma/Gypsy communities from Bulgaria within their post-socialist labour migrations to Spain. It aims to add new fieldwork results and interpretations to the lacuna of studies on the interrelations between faith and migration. Most publications show the specificity of Roma economic activities in the context of their migratory movements, but the role of religious network and its social commitment is a less analysed issue. Roma migrants have different religious profile and are Orthodox Christians, Muslims, or Evangelical Christians. Bearing in mind the religious landscapes in Bulgaria and Spain, which are predominantly Orthodox or Catholic, respectively, all migrant workers have left from an Orthodox home country and settled in a Catholic destination country. The text examines Roma mobility from the early 1990s until today. While settling in Spain, Roma/Gypsies present themselves to Spanish people as ‘Bulgarians’ and they are often recognised by them in this way. In the period prior to Bulgaria’s accession to the European Union in 2007 most Roma migrants had no residence or work permits or neither. In some cases, they benefited from the services of the ‘Caritas’ Catholic organisation. However, they are not influenced by Catholicism as a faith and have only pragmatic aims in using its services. In this dynamic context, the social ties created on the basis of joining a particular religious community acquire importance for Evangelical believers, unlike the Orthodox Christians and the Muslims who rely on their family contacts mostly. Evangelical networks have a double accumulation effect and the believers employ both bridging and bonding social ties in producing their religious and social commitment. However, the social potential of the Evangelical networks is not fully used by Roma migrants in Spain.
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Ramšak, Jure. "Between ideology and pragmatism: polemic on the civil rights of Christians in the socialist Slovenia of the 1970s." Religion, State and Society 43, no. 2 (April 3, 2015): 168–83. http://dx.doi.org/10.1080/09637494.2015.1053188.
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Podmore, Colin. "Zinzendorf and the English Moravians." Journal of Moravian History 3, no. 1 (2007): 31–50. http://dx.doi.org/10.2307/41179832.
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Abstract This article begins by pointing to the tendency among British Moravians to downplay Zinzendorf's role in their church's history and arguing that that the difficult aspects of the relationship between the Count and the English Moravians of his day, which the article charts, help to explain that tendency. Zinzendorf's priority in England was relations with the Church of England. Recognition of the Moravian Church as a foreign episcopal sister church of the Church of England was important for the position of ordained Moravians working as missionaries in the British colonies. Zinzendorf feared that if the Moravian Church developed as a free church in England that would endanger such recognition. It would also conflict with his understanding of the 'Brüdergemeine' as a fellowship of awakened Christians within the existing churches. Evangelistic activity which effectively competed with the established church would similarly imperil recognition. British Moravians did not share these views.
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Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Bahasa Roh Dalam Teologi Pantekosta Dan Implikasinya Bagi Hidup Orang Percaya." Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) 2, no. 2 (June 2, 2021): 135–46. http://dx.doi.org/10.59177/veritas.v2i2.88.
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Today, many Christians claim to be able to use tongues that are obtained from the Holy Spirit. This has become a polemic in God's church from throughout the history of the church to the present. The problem of using tongues in worship meetings and its interpretation has become an ongoing problem and has not the least caused divisions among churches. Through research with analytical methods on a number of literature reviews, namely by analyzing tongues in Pentecostal theology and its implications for believers, the conclusion is that every believer must return to the correct understanding of the Bible and there must be maturity in fellowship with other Christians in order to function. and the purpose of gifts is devoted to building up God's church and for God's glory.Abstrak Saat ini banyak orang Kristen yang mengaku dapat menggunakan bahasa roh yang didapat dari Roh Kudus, Hal ini menjadi polemik dalam gereja Tuhan dari mulai sepanjang sejarah gereja sampai saat ini. Permasalahan penggunaan bahasa roh dalam pertemuan ibadah dan penafsirannya telah menjadi persoalan yang tidak kunjung selesai dan tidak sedikit menimbulkan perpecahan di antara gereja-gereja. Melalui penelitian dengan metode analisis terhadap sejumlah tinjauan pustaka, yaitu dengan cara menganalisis tentang bahasa roh dalam teologi Pentakosta dan implikasinya bagi orang percaya didapatkan kesimpulan bahwa setiap orang percaya harus kembali kepada pemahaman Alkitab yang tepat dan harus ada kedewasaan dalam bersekutu bersama umat Kristen lainnya agar fungsi dan maksud karunia dicurahkan untuk membangun gereja Tuhan dan bagi kemuliaan Tuhan.
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Christian, Mary. "Growing Up Like Romola: The Spiritual Evolutions of George Eliot and Bernard Shaw." Shaw 42, no. 2 (November 1, 2022): 441–59. http://dx.doi.org/10.5325/shaw.42.2.0441.
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ABSTRACT Bernard Shaw and George Eliot both criticized traditional religious doctrines and institutions, yet also recognized the strength and sense of purpose religion could offer and sought in their writings to identify some new religion that they could accept as intellectually honest. This article examines Eliot’s efforts to articulate such a principle in her novel Romola (1862–63) and Shaw’s echoes and critiques of her ideas in Major Barbara (1905). While Eliot’s ending calls for a humanistic faith rooted in compassion and fellowship, Shaw dismissed individual compassion as an ineffective substitute for socialist reform. Moreover, whereas Eliot’s novel ultimately rejects the idea of religious institutions, Shaw left the issue unsettled in Major Barbara and returned to it in later writings in an effort to formulate an idea of a widely shared religion grounded in economic equity and cooperation with the Life Force.
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Patch, William L. "Defending the “Peace of Sunday”: The Debate over Sunday Labor in the West German Steel Industry after the Second World War." Central European History 54, no. 4 (December 2021): 646–69. http://dx.doi.org/10.1017/s0008938921000066.
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AbstractWorking hours were largely unregulated in nineteenth-century Germany, but a powerful alliance emerged in the 1890s between the Christian churches and the socialist labor movement to prohibit most industrial labor on Sunday, including most production of steel. In the 1950s steel management persuaded organized labor that it would be advantageous to produce steel continuously throughout the week, the prevalent system in other countries. The Evangelical Church retreated in this debate, but the Catholic Church waged a fierce and partly successful campaign from 1952 to 1961 to defend the old prohibition. Until the 1980s organized labor continued to cooperate with both major churches to keep Sunday industrial labor quite rare. Their influence declined suddenly after national reunification in 1990, however, and many Germans have come to prize individual freedom above the old principle, honored by Christians and the unchurched alike, that most people should have the same day of rest.
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Austin, Denise A., and Togtokh-Ulzii Davaadar. "Pentecostalism in Mongolia." Inner Asia 22, no. 2 (November 4, 2020): 277–98. http://dx.doi.org/10.1163/22105018-12340151.
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Abstract Pentecostal missionaries arrived in Mongolia as early as 1910 but the socialist government expelled all missionaries in 1924. By the time socialism collapsed in 1990, there were no more than 20 Christians in the whole nation. However, estimates suggest that there are now around 100,000 adherents, most of whom are Pentecostal. While some scholars have analysed the history of Christianity in Mongolia, little research has explored this significant subset. Mongolia Assemblies of God (MAOG—Монголын Бурханы Чуулган) was one of the first and fastest growing Christian denominations. It currently comprises around 2000 adherents, as well as over 200 graduates from its ministry training college. Using MAOG as a case study, this research argues that the rise of Pentecostalism in Mongolia is owing to its ‘ends of the earth’ mission; cultural protest movement; lure of modernity; imagined community; empowerment through transnational mobility; theology of divine ‘calling’; and contribution toward civil society.
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Anton A., Chemakin. "“Crusade Against Socialism”: the Activities of the Priest Vladimir Vostokov and the “Brotherhood of the Holy Cross” in the White South of Russia in 1919–1920s." Almanac “Essays on Conservatism” 4 (October 30, 2022): 143–58. http://dx.doi.org/10.24030/24092517-2022-0-4-143-158.
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The article is devoted to the socio-political activities of the priest V.I. Vostokov and the “Brotherhood of the Holy Life-Giving Cross” headed by him in the territories of the South of Russia controlled by the White movement. Using press materials that were not previously introduced into scientific circulation (including the Novocherkassk newspaper “Vechevoy Blagovest”, the only surviving copy of which is kept in the Slavic Library in Prague), Vostokov’s memoirs and a number of other sources, the author of the article clarifies some aspects of the biography of the Brotherhood leader, and also shows his attitude towards socialism. It is concluded that the denial of socialism played no less important role in Vostokov’s ideology than monarchism and anti-Semitism, and the Brotherhood created by him was conceived as an organization acting in alliance with Christians of other countries against the world socialist movement.
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Kitur, Joseph. "Distinguishing biblical Christian doctrines from fabricated interpretations: a comparative analysis of biblical understanding." Journal of Philosophy and Religion (JPR) 2, no. 1 (September 22, 2023): 151–64. http://dx.doi.org/10.51317/jpr.v2i1.406.
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The aim of this study was to distinguish biblical Christian doctrines from fabricated interpretations. A doctrine may be considered cultic if an institution, group or individual develops a theological or doctrinal interpretation that touches minimally on the proper biblical emphasis and lives for the most part outside of that circle. This study is offered, not as an analysis of Christian cultic doctrines but as a pointer to how some Christian movements, groups or individuals develop cultic doctrines or heresies. The spiritual danger arising from the teachings of false prophets calls for believers to strive for the right doctrines so that one can differentiate between truth and falsehood. The study concludes that Some Christians unknowingly embrace Christian cult doctrines because the spiritual leaders who have been entrusted with the responsibility of teaching and preaching sound doctrines have failed to carefully and seriously provide supportive fellowship, true exposition of the word, and raise awareness on cults and cultic teachings.