Relevant bibliographies by topics / Apologetics Shamanism Christianity and other religions Christianity

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Apologetics Shamanism Christianity and other religions Christianity'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Apologetics Shamanism Christianity and other religions Christianity"

1

Robinson, Michael. "The contours and issues of contemporary apologetics." Review & Expositor 111, no. 3 (August 2014): 227–37. http://dx.doi.org/10.1177/0034637314535967.

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In this article, I examine five important components of the apologetic enterprise. Specifically, based on two biblical examples, I note that apologetics occurs within particular and broad cultural contexts, addresses perennial religious and philosophical concerns, involves defending diverse Christian traditions, and sometimes necessitates clarification or even development of theological insights. I also discuss several key issues facing contemporary apologists, issues arising from our own modern and now postmodern historical context. Among those issues are concerns over how religious knowledge may be accrued, how faith and reason relate, whether God’s existence or nature can be established by reason, whether it is reasonable to believe miracles have happened or are even possible, whether the Bible is trustworthy, how science and Christianity relate, whether core doctrines of Christianity—like the Incarnation or the Trinity—are coherent, why God allows evil, and how Christianity and other religions interrelate. By describing these various features of apologetics, I hope to aid the reader in seeing the complex and intricate nature of the contemporary Christian apologetic task.
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Johnson, John J. "Is Cornelius Van Til’s Apologetic Method Christian, or Merely Theistic?" Evangelical Quarterly 75, no. 3 (April 16, 2003): 257–68. http://dx.doi.org/10.1163/27725472-07503004.

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This paper compares J. W. Montgomery’s evidentialist approach to apologetics to Cornelius Van Til’s presuppositional approach. My position is that Van Til’s system is only theistic; it may support the existence of ‘God,’ but it does not prove the existence of the Christian God. In fact, Van Til’s method could just as easily be used by a Muslim apologist to assert the validity of Islam. This is because Van Til refuses to allow objective evidence to have any place in Christian apologetics. Because of this, he offers the non-theist no way of judging between the truth claims of Christianity and other religions. In fact, the most powerful weapon in the Christian apologist’s arsenal, the resurrection of Christ, cannot be used in an effective manner. This is in direct contradiction to the New Testament itself, where the resurrection is often used evidentially to validate the Christian faith.
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Setiawan, Andry. "Apologetika Prasuposisional Triperspektivalisme John M. Frame dan Aplikasinya terhadap Pemikiran Kristen Pluralis tentang Pluralisme Agama di Indonesia." Veritas : Jurnal Teologi dan Pelayanan 17, no. 1 (June 1, 2018): 61–80. http://dx.doi.org/10.36421/veritas.v17i1.306.

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Pluralisme menjadi kesadaran baru yang menganggap bahwa semua keyakinan memiliki kesamaan secara umum satu dengan yang lain. Implikasinya, tidak ada satu pun agama yang boleh mengklaim bahwa ia adalah satu-satunya keyakinan yang paling benar di antara agama-agama lainnya. Indonesia sebagai negara pluralis juga menghadapi problematika pluralisme agama. Dalam menghadapi ini, muncul pemikiran Kristen pluralis yang menekankan persamaan di antara agama-agama sehingga meniadakan keunikan kekristenan: Kristus dan karya keselamatan-Nya benar sedangkan agama lainnya salah. Tulisan ini akan mengenalkan model berapologetika yang membela keunikan iman Kristen di tengah tantangan pemikiran Kristen yang pluralis tentang pluralisme agama di Indonesia: apologetika prasuposisional triperspektivalisme John M. Frame yang diuraikan melalui apologetika konstruktif (normatif), defensif (eksistensial), dan ofensif (situasional). Kata-kata kunci: Apologetika, Prasuposisional, Triperspektivalisme, John M. Frame, Aplikasi, Pluralisme Agama Pluralism exhibits a new awareness that assumes that all beliefs have general similarity when compared one with another. As a result, there is no religion that can claim that it has the claim to ultimate truth when compared with a host of other options. Indonesia, as a pluralistic nation, exhibits the challenges of religious pluralism. Because of that reality, there are frameworks of Christian thought that have arisen that emphasize the similarity of several religions which erodes and ultimately eliminates the uniqueness of Christianity. However, Jesus Christ and his work of salvation is absolutely true and the other religions are false. This article will introduce an apologetic model that can be used to defend the uniqueness of the Christian faith among the challenges of religious pluralistic thought in Indonesia. John M. Frame’s triperspectivalism presuppositional apologetics is proferred and developed through constructive apologetics (normative), defensive apologetics (existential), and offensive apologetics (situational). Keywords: Apologetics, Presuppositional, Triperspectivalism, John M. Frame, Application, Religious Pluralism
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Winichakul, Thongchai. "Buddhist Apologetics and a Genealogy of Comparative Religion in Siam." Numen 62, no. 1 (December 12, 2015): 76–99. http://dx.doi.org/10.1163/15685276-12341356.

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Contemporary identity in Thailand is prominently configured through an allegiance of reformed Buddhism with the modern Thai state. What is not well understood, however, is the centrality of “comparative religion” to the construction of this naturalized religionationalist identity, for interreligious study in Siam has been an integral component of modern Thai identity since the mid-nineteenth century. First, the emergence of “religion” as an object of study in modern Thailand is explored here, in an effort to detail the genealogy of this field for the first time. The articulation of Thai religious identity is identified as a response to intellectual challenges from colonial influences, especially the reproofs of Buddhism by Christian missionaries and Orientalist scholarship on religion. Thai Buddhist intellectuals responded to these challenges by robustly countering that Theravada Buddhism was, in fact, superior to Christianity and other religions. Finally, I explore the contentions between the Thai Buddhist apologetics and their opponents as a genealogy of the knowledge in comparative religion in Siam over the past century and a half. Given this genealogy, the field of comparative religion in Thailand is revealed as being far from a disinterested pursuit of knowledge; rather, it is part of the formation and reaffirmation of Thai national identity.
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Herzog, Patricia Snell, David P. King, Rafia A. Khader, Amy Strohmeier, and Andrew L. Williams. "Studying Religiosity and Spirituality: A Review of Macro, Micro, and Meso-Level Approaches." Religions 11, no. 9 (August 24, 2020): 437. http://dx.doi.org/10.3390/rel11090437.

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This paper seeks to advance the global study of religiosity and spirituality by conducting a meta-analysis of major approaches in the field. While the field, and thus the collected publications, are dominated by Western approaches, particular attention is paid in this analysis to publications from geographies that are not from the United States or Western Europe, especially these world regions: Africa, Asia, and Latin America. Similarly, while the study of religiosity is considerably centered around Christianity, this analysis extends beyond Christianity, to the extent possible in extant studies, to include publications investigating other world religious traditions, such as African spirituality, African witchcraft, Afro-Caribbean religious traditions, Buddhism, Confucianism, folk religions, Hinduism, Islam, Judaism, Mormonism, Neo-paganism, New Religious Movements (NRMs), Shamanism, Sikhism, Spiritism, Taoism, and spirituality generally. A total of 530 publications were reviewed, and the studies are categorized by unit of analysis into: Macro, micro, and meso-level. Measurement constructs include religious demography, culture, belonging, behaving, believing, bonding, religious salience, spiritual identities, religious networks, occupations, congregations, denominations, and faith-based organizations. Non-Western sources and approaches are analyzed toward furthering future research in under-studied world regions. Implications are drawn for the field, such as the need to geo-code publications at the country level.
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Butarbutar, Marlon. "Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 116–28. http://dx.doi.org/10.47154/scripta.v6i2.49.

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Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini. Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.
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Machai, Olena. "Religious factor in establishing the Mongolian authorities in Georgia." Bulletin of Mariupol State University. Series: History. Political Studies 10, no. 27 (2020): 27–37. http://dx.doi.org/10.34079/2226-2830-2020-10-27-27-37.

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The article is devoted to the religious relations in the territory of Georgia in the initial stages of the formation of the Mongol Empire and the State of the Hulaguids. Georgia emerged as a powerful state in the Caucasus region at the beginning of the 13th century. However, the expansion of neighboring Khorezm and Islamization around was a major threat in these times. In an effort to protect realm, King of Georgia Georgy XIV Lasha and Queen Rusudan went into alliance with the Catholic Church. However, the Catholics did not aim to save Georgia from Khorezm, so the alliance did not actually existing. The Mongol invasion of Georgia in 1220 was difficult. However, the Mongols have shown tolerance since the beginning of the conquest. The paper analyzes the eyewitness testimonies on efforts to bring peace between Christians and Mongol khans. Such a tolerant religious policy is conditioned by the Mongols' own belief - shamanism, which implies belief in the power of Heaven and fear of punishment for the image of any of the gods. However, there is a rather pragmatic reason for such a toleration: peaceful relations with other religious communities of the empire helped to suppress the resistance of the conquered peoples. For example, the clergymen of all religions were exempt from taxes, and the Mongolian army, as a rule, did not destroy religious buildings during the conquest. Moreover, the khans asked priests of different denominations to pray for them. According to the testimonies of Catholic missionaries in Karakorum, there were a Christians among the Mongol Aristocracy, rather a Nestorian orientation. Therefore, since the beginning of the Mongol conquest of Georgia, Nestorianism has also spread in its territory. During the establishment of the Khulaguid authorities in the Caucasus, Nestorians, who also belonged to the ruling sections of society, took care and custody of Georgian monasteries, assisted clergy and pilgrims. In particular, it was during the rule of the Hulagu that monasteries and churches were established and built in the state, schools and scientific centers were operating, and pathways for pilgrims were laid. In the process of conquering new territories, the Mongols paid great attention to the religious situation in a particular region. In particular, they were able to profitably use military conflicts that were formed on religious grounds. Therefore, in comparison to the possible Islamization of Georgia, the Mongol invasion helped to preserve the Christian religion. The transition of Georgians to Catholic power was also not carried out, which saved the state from possible manipulation by Rome. Although the Mongols were pagans from the beginning of the empire's creation, they were tolerant of Christians both throughout the country and in Georgia in particular. In turn, the Christian Church supported the Mongolian authorities. Georgian clergymen and local mthavars continued to build monasteries and pilgrimage routes; Georgia has been able to preserve Orthodox Christianity as a state religion.
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Dissertations / Theses on the topic "Apologetics Shamanism Christianity and other religions Christianity"

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Yoon, Hahn. "A study of implementation of encountering theology for overcoming shamanistic system of faith in Korean cultural context." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Lee, Jin-Woo. "The influence of Shamanism on Korean Churches and how to overcome it." Lynchburg, Va. : Liberty University, 2000. http://digitalcommons.liberty.edu.

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Camara, Soriba Joseph. "Biblical response to Muslim objections to Christianity." Online full text .pdf document, available to Fuller patrons only, 1995. http://www.tren.com.

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Kim, Chul Hwan. "Central issues in proclaiming the Gospel to Korean shamanists." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Min, Pil Won. "Shamanism as religion and culture a study of the relationship between shamanism and revival movements in Korean church growth /." Online full text .pdf document, available to Fuller patrons only, 2004.

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Lee, Jong Sung. "Leading Evergreen Baptist Church to discover the negative effects of Shamanism on the congregation and to develop a program to build a healthy church community." Fort Worth, TX : Southwestern Baptist Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.049-0490.

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Min, Nam-Ki N. "Effective evangelism in shamanistic contexts of the Youngdong District in South Korea." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Cooke, Mary N. "Self understanding of Thai as a basis for devising teaching materials for those interested in the Gospel to move from a monistically based system to a creator-creation based one." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Bryant, Kelli Elizabeth. "Festal apologetics : Syriac treatises on the Feast of the Discovery of the Cross." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4a4fb6da-4249-48ca-b64c-09027fdef2ac.

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This thesis argues that the Feast of the Discovery of the Cross offered an occasion to refute religious opposition to the cross and crucifixion in the diverse socio-political contexts encountered by Syriac Christians between the fourth and the ninth centuries. At its inception, the Feast of the Cross promoted the cult of the True Cross, Old Testament typology, and the expansion of the Christian faith, and these features were sufficiently malleable to meet new religious challenges and political contexts. John of Dara's ninth-century homily On the Cross is a lengthy exposition on the veneration of the cross, and it showcases how the feast could be used for apologetic ends. The first chapter focuses on the relic of the True Cross and the theologies of the cross of Eusebius of Caesarea, Cyril of Jerusalem, and Ephrem the Syrian, which shaped later festal celebrations. The second chapter traces the development of the legend of Helena's Invention of the Cross and introduces the most popular Syriac invention legends, the Protonike and Judah Kyriakos legends. The third chapter analyses themes in pre-Arab Conquest Syriac homilies for the Feast of the Cross by Narsai, David Eskolaya, Jacob of Serugh, Severus of Antioch, and Pseudo-Chrysostom. The fourth chapter provides an overview of the dramatic changes of the seventh century during the reign of Heraclius and following the Arab Conquest. Chapter five compares inter-religious debate concerning the cross and crucifixion between Christians and Jews and between Christians and Muslims between the seventh and ninth centuries. Chapter six introduces John of Dara's homily for the Feast of the Cross, which uses the traditional themes, together with apologetic topics, to defend the veneration of the cross. Chapter seven explores the influence of John of Dara's homily on later Syrian Orthodox writers, Moshe bar Kepha and Dionysius bar Ṣalībī.
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Rassi, Salam. "Justifying Christianity in the Islamic middle ages : the apologetic theology of ʻAbdīshōʻ bar Brīkhā (d. 1318)." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:fd4d5621-24a8-4432-acea-9b5e58a9074a.

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The subject of this thesis is the theology of the late 13th- early 14th century churchman 'Abdisho' bar Brikha. Better known by modern scholars for his poetry and canon law, he is far less recognised as a religious controversialist who composed works in Arabic as well as Syriac to answer Muslim criticisms. My overall argument contends that 'Abdisho''s hitherto neglected theological works are critical to our understanding of how anti-Muslim apologetics had by his time become central to his Church's articulation of a distinct Christian identity in a largely non-Christian environment. 'Abdisho' wrote his apologetic theology at a time when Christians experienced increasing hardship under the rule of the Mongol Ilkhans, who had officially converted to Islam in 1295. While the gradual hardening of attitudes towards Christians may well have informed 'Abdisho''s defensive stance, this thesis also demonstrates that his theology is built on a genre of apologetics that emerged as early as the mid-8th century. Our author compiles and systematises earlier debates and authorities from this tradition while updating them for a current authorship. In doing so, he contributes to the formation of a theological canon that would remain authoritative for centuries to come. My analysis of 'Abdisho''s oeuvre extends to three doctrinal themes: the Trinity, the Incarnation, and devotional practices (viz. the veneration of the Cross and the striking of the church clapper). I situate his discussion of these topics in a period when Syriac Christian scholarship was marked by a familiarity with Arabo-Islamic theological and philosophical models. While our author does not engage with these models as closely as his better-known Syriac Christian contemporary Bar Hebraeus (d. 1286), he nevertheless appeals to a literary and theological idiom common to both Muslims and Christians in order to convince his coreligionists of their faith's reasonableness against centuries-long polemical attacks.
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Books on the topic "Apologetics Shamanism Christianity and other religions Christianity"

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C, Gregg Andrew, ed. Christianity among other religions: Apologetics in a contemporary context. Staten Island, N.Y: Alba House, 2006.

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2

Cheon, Jun Ku. Liberating shamanism: A spiritual resource for Korean Christians. Grand Rapids, Mich: UMI Dissertation Services, 1996.

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The major religions of the world-- revisited. 2nd ed. Denver, CO: W.R.F. Pub. Co., 2008.

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Irvin, J. R. Astrotheology & shamanism: Christianity's pagan roots : a revolutionary reinterpretation of the evidence. 2nd ed. [S.l.]: Gnostic Media Research & Pub., 2009.

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Irvin, J. R. Astrotheology & shamanism: Christianity's pagan roots : a revolutionary reinterpretation of the evidence. 2nd ed. [S.l.]: Gnostic Media Research & Pub., 2009.

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Ksenofontov, G. V. Les chamanes de Sibérie et leur tradition orale: Suivi de, Chamanisme et christianisme. Paris: Grand Livre du Mois, 1998.

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Kim, Young-Dong. Der Schamanismus und das Christentum in Korea. Ammersbek bei Hamburg: Verlag an der Lottbek, 1993.

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I.S.P.C.K. (Organization), ed. Dr. S. Radhakrishnan and Christianity: An introduction to Hindu-Christian apologetics. Delhi: ISPCK, 2002.

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Porublëv, Nikolaĭ. Kulʹty i mirovye religii v svete Biblii. Sankt-Peterburg: Biblii︠a︡ dli︠a︡ vsekh, 2009.

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Porublëv, Nikolaĭ. Kulʹty i mirovye religii v svete Biblii. Sankt-Peterburg: Biblii︠a︡ dli︠a︡ vsekh, 2009.

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Book chapters on the topic "Apologetics Shamanism Christianity and other religions Christianity"

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Desmond, Will D. "Religion." In Hegel's Antiquity, 195–242. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198839064.003.0004.

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Two-thirds of Hegel’s Lectures on the Philosophy of Religion are given over to ‘finite’ or pre-Christian religions, but surprisingly little attention has been paid to them. This is particularly surprising given the importance that he gives to the Greek ‘religion of beauty’ and Roman ‘religion of expediency’, for along with the Jewish ‘religion of sublimity’, they form the immediate historical precedents and preparation for Christianity, which Hegel’s teleological history accepts as the final, ‘true’, and ‘infinite’ religion. This chapter seeks to help to remedy the scholarly gap, not only by summarizing Hegel’s understanding of Greek and Roman religions in themselves, in relation to each other, to Christianity and previous ‘Oriental’ religions, and in relation to Hegel’s conception of religion as such. In addition, it seeks to juxtapose some of Hegel’s remarks with those of more recent scholars, to suggest that in general his approaches to Greek and Roman phenomena remain insightful. Although his strong judgments may offend many (for a variety of reasons), his comparative architectonic can be exhilarating: his juxtaposition of Greek anthropomorphism and the Christian Incarnation is challenging for Hellenists and Christian theologians; and his argument that Christianity is fundamentally a product of the Roman world, with Roman religion as its immediate predecessor, is a thought-provoking blend of Christian apologetics and proto-sociological historicism.
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