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Journal articles on the topic 'Blood – Religious aspects – Christianity'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Iqbal, Basit Kareem. "Disfiguring Christianity." Method & Theory in the Study of Religion 31, no. 3 (2019): 261–80. http://dx.doi.org/10.1163/15700682-12341448.

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Abstract This essay reads Anidjar’s “critique of Christianity” to confront the history of Western rhetoric, in its separation of figure from referent. He reads blood as catachrestic—catachresis not as abuse of language but its actualization. From the perspective of the tropological system, one might track the different meanings of blood (metaphorical, metonymic, symbolic) of historical Christianity. But from the asymmetrical perspective of catachresis, blood maps out the divisive activity of Christianity, even in its institution of the propriety of figure. Blood thus does not deliver a revolut

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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.

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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like

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Anidjar, Gil. "REDRUM." Method & Theory in the Study of Religion 31, no. 3 (2019): 304–8. http://dx.doi.org/10.1163/15700682-12341446.

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Abstract This essay is a response to readers and discussants with regard to Blood and to the limits and origins of Christianity. Deploying the Derridean idiom of mark and context, the singularity of blood in Christianity, of Christianity in its relation to blood, is what is here reiterated

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Landy, Francis. "Introduction: Gil Anidjar, Blood: A Critique of Christianity." Method & Theory in the Study of Religion 31, no. 3 (2019): 239–43. http://dx.doi.org/10.1163/15700682-12341449.

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Yang, Lucinda. "Aspects of Pentecostal Christianity in Zimbabwe, by Lovemore Togarasei (ed.)." Pneuma 41, no. 2 (2019): 363–66. http://dx.doi.org/10.1163/15700747-04102030.

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Morgan, Robert. "Historical and Canonical Aspects of a New Testament Theology." Biblical Interpretation 11, no. 3 (2003): 629–39. http://dx.doi.org/10.1163/156851503790507954.

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AbstractIn nineteenth-century discussions of the scope and methods of New Testament theology more attention was paid to the new historical methods than to the reasons for this discipline. Its independence from dogmatics was new, but it was the role of Scripture in the life of the Church which made it important in educating clergy. Theological interpretation of any passage of Scripture might serve as a source of Christian faith and theology, but for Scripture to be a norm, a survey of the whole New Testament is needed. New Testament theologies using historical exegesis and attending to all the

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Gow, Andrew. "Christianity: “A Manner of Dividing the Sensible”." Method & Theory in the Study of Religion 31, no. 3 (2019): 299–303. http://dx.doi.org/10.1163/15700682-12341447.

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Abstract Anidjar’s Blood can be read, with Amy Hollywood, as a political intervention designed to alienate and creatively reuse the familiar terms ‘blood’ and ‘Christianity’ to mean quite different things, namely a set of biologically, emotionally, and politically charged metaphors circulating within and fuelling a hegemonic cultural world system. While this is a clear possible reading throughout, Anidjar provides an explicit key to justify these meanings only on page 258, allowing that he has used each term as ‘catachresis’— to command our attention but also to redirect it. Contrary to Franci

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Hurlbut, D. Dmitri. "Review: Aspects of Pentecostal Christianity in Zimbabwe, edited by Lovemore Togarasei." Nova Religio 23, no. 4 (2020): 141–42. http://dx.doi.org/10.1525/nr.2020.23.4.141.

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Engelke, Matthew, and Frans J. Verstraelen. "Zimbabwean Realities and Christian Responses: Contemporary Aspects of Christianity in Zimbabwe." Journal of Religion in Africa 30, no. 4 (2000): 512. http://dx.doi.org/10.2307/1581596.

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Handaric, Mihai. "Aspects related to the influence of Christianity on the Society." Randwick International of Social Science Journal 2, no. 2 (2021): 58–66. http://dx.doi.org/10.47175/rissj.v2i2.215.

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In this paper the author analyzes the influence of Christianity on society. There will be demonstrated that through its structure, man was created to live in the community. He discovers himself by relating to the world surrounding him, as it is argued by Martin Heidegger, and Martin Buber. Here we also include the relationship with the transcendent. The philosophical and sociological arguments help us understand the influence Christianity had on European society. The religion of the European nations had a strong influence on the civilization of the continent and the world. Researchers have com

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Yang, Xiaoli. "Contemplative Aspects of Pentecostal Spirituality." Journal of Pentecostal Theology 28, no. 1 (2019): 123–42. http://dx.doi.org/10.1163/17455251-02702008.

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How is the dynamic power of the Holy Spirit working through contemplative aspects of Pentecostal spirituality in Asia where Christianity thrives in a hostile environment today? Are there any insights that Pentecostal churches of the Global North can learn and experience deeper transformation through the Holy Spirit in a post-Christian world? This article shares a recent experience of a retreat with a group of Asian Pentecostal pastors. It describes how they, both individually and as a group, encountered God through contemplative practice within the praxis of their spiritual tradition. Drawing

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Landy, Francis. "Why I am Such a Good Christian: Comments on Gil Anidjar, Blood: A Critique of Christianity." Method & Theory in the Study of Religion 31, no. 3 (2019): 281–98. http://dx.doi.org/10.1163/15700682-12341451.

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AbstractGil Anidjar begins his immensely ambitious bookBloodwith a strange statement/question “Why I am Such a Good Christian.” I begin by examining this question for its implications for cultural hybridity, for myself as well as for Anidjar, through the lens of Anidjar’s concluding discussion of Freud’sMoses and Monotheism. On the way I critically explore Anidjar’s insistence that blood is not a signifier of kinship or ancestry in the Hebrew Bible or in Judaism, and argue that both are in fact much more complex. I suggest also that Christianity has other elements than blood, such as the bread

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Kim, Kirsteen. "Christianity’s Role in the Modernization and Revitalization of Korean Society in the Twentieth-Century." International Journal of Public Theology 4, no. 2 (2010): 212–36. http://dx.doi.org/10.1163/156973210x491903.

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AbstractThe development of South Korea and its growth to become the world’s eleventh largest economy has been accompanied by the introduction of Christianity and its increase to become the major religious group, to which nearly thirty per cent of the population are affiliated. This article probes the connection between these two spectacular examples of development; economic and religious. By highlighting moments or episodes of Christian contribution to aspects of development in Korean history and linking these to relevant aspects of Korean Christian theology, there is shown to be a constructiv

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Avis, Paul. "Stephen Sykes and the Essence of Christianity." Ecclesiology 15, no. 1 (2019): 34–45. http://dx.doi.org/10.1163/17455316-01501006.

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Stephen Sykes chastised English (especially Anglican) theology for its neglect of systematic and doctrinal theology and worked for its revival. He viewed the liberal tendency in English theology in the 1960s and 1970s as attributable, at least in part, to lack of doctrinal rigour and to ecclesiastical woolliness. Sykes contributed to methodological reflection on systematic theology, but his occasional forays into systematics were not his major efforts. However, one systematic theological topic to which Sykes made a significant contribution was the question of the essence of Christianity, which

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Kings, Graharm. "Foundations for Mission and the Study of World Christianity." Mission Studies 14, no. 1 (1997): 248–65. http://dx.doi.org/10.1163/157338397x00167.

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AbstractIn this Forum Paper, Henry Martyn Lecturer Graham Kings reflects on three aspects of the legacy of nineteenth century Indian missionary Henry Martyn. The first aspect is that of Martyn as linguist and translator, the second is that of Martyn as a model and inspirer of missionaries, and the third aspect is the legacy of scholarship that Martyn's memory has inspired. Kings focuses particularly on the promise of the newly-relocated Henry Martyn Library at Westminster College, Cambridge.

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Nauta, Rein. "The Prodigal Son: Some Psychological Aspects of Augustine’s Conversion to Christianity." Journal of Religion and Health 47, no. 1 (2007): 75–87. http://dx.doi.org/10.1007/s10943-007-9134-1.

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Cherenkov, Mychailo. "Human rights, "orthodoxy" and "heresy": philosophical and religious framework of interpretations." Religious Freedom 1, no. 19 (2016): 60–66. http://dx.doi.org/10.32420/rs.2016.19.1.925.

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Post-secularism activates the role of religions in problematic and redefining seemingly inviolable foundations, axial ideas, key modernist concepts, including "human rights." It is worth noting that religious leaders and theologians evaluate "human rights" not only externally - as a political theory, ideology or even a separate religion, but each time they raise the question of the internal connection between Christianity and "human rights", which can acquire forms as "Orthodoxy", and "heresy". Attention to this connection, its forms and interpretations is exacerbated to the extent that the mo

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Percy, Martyn. "A Practical-Prophetic-Pastoral Exemplar: An Extended Homily on the Ministry and Writings of Percy Dearmer." Journal of Anglican Studies 19, no. 1 (2021): 37–47. http://dx.doi.org/10.1017/s1740355321000036.

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AbstractAn extended homily or meditation that focuses on some aspects of the life and work of Percy Dearmer. Dearmer, in his pastoral attentiveness, irenic prophetic action, and practical Christianity, sought to continue a distinctive English Anglican tradition of faithfully fulfilling his vocation through a richly incarnational ministry.

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Reynolds, Gabriel Said. "On the Presentation of Christianity in the Qurʾān and the Many Aspects of Qur’anic Rhetoric". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, № 1 (2014): 42–54. http://dx.doi.org/10.1163/22321969-12340003.

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Many important western works on the Qurʾān are focused on the question of religious influences. The prototypical work of this genre is concerned with Judaism and the Qurʾān: Abraham’s Geiger’s 1833 Was hat Mohammed aus dem Judenthume aufgenommen, or “What Did Muhammad Acquire from Judaism?” In Geiger’s work – and the works of many who followed him – material in the Qurʾān is compared to similar material in Jewish or Christian literature in the hope of arriving at a better understanding of the Qurʾān’s origins. In the present article I argue that these sorts of studies often include a simplisti

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Berzon, Todd. "Ethnicity and Early Christianity: New Approaches to Religious Kinship and Community." Currents in Biblical Research 16, no. 2 (2018): 191–227. http://dx.doi.org/10.1177/1476993x17743454.

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This article outlines how recent scholarly interventions about notions of race, ethnicity and nation in the ancient Mediterranean world have impacted the study of early Christianity. Contrary to the long-held proposition that Christianity was supra-ethnic, a slate of recent publications has demonstrated how early Christian authors thought in explicitly ethnic terms and developed their own ethnic discourse even as they positioned Christianity as a universal religion. Universalizing ambitions and ethnic reasoning were part and parcel of a larger sacred history of Christian triumphalism. Christia

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Fazel, Seena. "Baha'i Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue." Baha'i Studies Review 14, no. 1 (2007): 39–51. http://dx.doi.org/10.1386/bsr.14.39_1.

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This paper aims to present a novel Baha'i contribution to inter-religious dialogue, one that is based on developing intellectual bridges between the religions. It is argued that the concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities. Some preliminary aspects of this concept are outlined from scripture and current scholarship in Christianity and Islam. There are three aspects to continuity of revelation: commonalities between the religions, non-exclusivity and non-finality in relation to their claims. The paper concludes t

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Hołasek, Andrzej. "Żołnierz i służba wojskowa w świetle kościelnych źródeł normatywnych z IV i V wieku." Vox Patrum 63 (July 15, 2015): 353–73. http://dx.doi.org/10.31743/vp.3568.

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At the beginning of the fourth century the legal situation of Christians in the Roman Empire changed dramatically. Thanks to the Emperor Constantine they were no longer persecuted, and their faith became religio licita. From that point onwards the views of Christians on the state began to evolve. It was a long-term process, and happened at a varied pace. One of the aspects of this transformation was the change of Christian attitude to military service. It needs to be said that, from this perspective, the Church legislative sources have not been examined in a great detail. This article aims to

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Dijkstra, Jitse H. F. "Appropriation: A New Approach to Religious Transformation in Late Antiquity." Numen 68, no. 1 (2020): 1–38. http://dx.doi.org/10.1163/15685276-12341610.

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Abstract In this article, I propose the concept of “appropriation,” widely used in cross-cultural contexts, as a new approach to the process of religious transformation in Late Antiquity. This approach has the advantage that it encompasses the entire spectrum of individual responses to the impact of Christianity that characterizes the period. It is thus a particularly dynamic concept, as it accurately takes into account the interactive nature of the process and views it “from the bottom-up,” highlighting human agency. The variety of responses is illustrated by three case studies from Egypt — l

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Barrett-Fox, Rebecca. "Blood and Faith: Christianity in American White Nationalism, by DAMON T. BERRY." Sociology of Religion 79, no. 3 (2018): 384–85. http://dx.doi.org/10.1093/socrel/sry027.

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Hunt, Stephen. "Alpha Programme." Fieldwork in Religion 1, no. 1 (2005): 49–68. http://dx.doi.org/10.1558/firn.v1i1.49.

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The Alpha course is possibly the most widespread and best known evangelizing initiative of recent times. Billing itself as an introduction into ‘basic Christianity’, Alpha is an innovating course that has been adopted world-wide by tens of thousands of churches. This paper overviews the research methods of a national survey in the UK which were utilized in order to investigate and analyse various aspects of Alpha including its use in different contexts, who joins the programme and why, and its anticipated levels of success. These aspects of Alpha were explored through a variety of research met

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Stinton, Diane. "Jesus—Immanuel, Image of the Invisible God: Aspects of Popular Christology in Sub-Saharan Africa." Journal of Reformed Theology 1, no. 1 (2007): 6–40. http://dx.doi.org/10.1163/156973107x182613.

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Widespread evidence indicates that Jesus Christ holds a most prominent place in popular cultures across Africa south of the Sahara. In the present article, empirical data generated through qualitative research in Kenya, Ghana, and Uganda serve to illustrate similar phenomena attested across the continent. Initial description and subsequent theological analysis highlight two central aspects of these Christologies: Jesus as Immanuel—God with us—in Africa, and Jesus as the "image of the invisible God" (Col. 1:15). Following a summary overview of Christological images in Africa, conclusions point

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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.

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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of bro

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Sabo, Peter J. "Food for Thought: The Question of the Animal in Gil Anidjar’s Blood: A Critique of Christianity." Method & Theory in the Study of Religion 31, no. 3 (2019): 244–60. http://dx.doi.org/10.1163/15700682-12341450.

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Abstract This paper reads Gil Anidjar’s Blood: A Critique of Christianity with the question of the animal in mind. The first section looks at the blood prohibition of the Hebrew Bible and Anidjar’s reading of the relevant biblical texts; the second section uses Acts 10 as an example of the New Testament’s view of eating and how this applies to the practice of the eucharist; the third, and final, section offers a reading of Freud’s Moses and Monotheism (in light of Anidjar’s reading of it) and returns to the question of the animal in the Hebrew Bible. The purpose throughout each section is to d

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Brown, Malcolm. "Politics as the Church's Business: William Temple's Christianity and Social Order Revisited." Journal of Anglican Studies 5, no. 2 (2007): 163–85. http://dx.doi.org/10.1177/1740355307083644.

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ABSTRACTChristianity and Social Order was a creature of its time and, although influential over several decades, is challenged by today's plurality and globalization. Nevertheless, the ascendancy of Radical and Neo-Orthodoxy repeats imbalances of the Christendom Group which Temple was concerned to counter. Temple's greatest weakness for today is his failure to appreciate the trend towards profound social plurality, and its challenge to his strong idea of nationhood. However, today's global economy suggests that plurality must be held in tension with other aspects of the dominant market model.

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Sundberg, Albert C. "Enabling Language in Paul." Harvard Theological Review 79, no. 1-3 (1986): 270–77. http://dx.doi.org/10.1017/s001781600002054x.

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Paul of Tarsus, first-century Diaspora-Jew-become-Christian, became, through Augustine and Luther, the canonical theologian for Protestant Christianity. Consequently, his theology has been of overwhelming interest, whether in research, teaching, or preaching. This dominating concern with his theology, however, has diverted interest from other significant deposits Paul left us in his letters. F. W. Beare, in a study on “St. Paul as Spiritual Director,” has shown that this itinerant preacher of primitive Christianity has left us a record of his pastoral concerns that can still serve as a useful

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Francis, Leslie J. "Personality and Attitude towards Religion among Adult Churchgoers in England." Psychological Reports 69, no. 3 (1991): 791–94. http://dx.doi.org/10.2466/pr0.1991.69.3.791.

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A sample of 165 regular churchgoers completed the short form of the Revised Eysenck Personality Questionnaire, together with the Francis scale of attitude towards Christianity. While the data demonstrate that the central thesis of Eysenck's theory relating personality with religious attitudes holds good among a religious sample, they also suggest that other aspects of personality theory and measurement relating personality with religious attitudes may function differently in a religiously committed sample than in more general samples.

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Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.

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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in histori

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Bourdin, Bernard. "Les héritages chrétiens: quel avenir?" Moreana 46 (Number 176), no. 1 (2009): 175–90. http://dx.doi.org/10.3366/more.2009.46.1.14.

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The legacy from Christianity unquestionably lies at the root of Europe, even if not exclusively. It has taken many aspects from the Middle Ages to modern times. If the Christian heritage is diversely understood and accepted within the European Union, the reason is essentially due to its political and religious significance. However, its impact in politics and religion has often been far from negative, if we will consider what secular societies have derived from Christianity: human rights, for example, and a religious affiliation which has been part and parcel of national identity. The Christia

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Paul, Vinil Baby. "‘Onesimus to Philemon’: Runaway Slaves and Religious Conversion in Colonial ‘Kerala’, India, 1816–1855." International Journal of Asian Christianity 4, no. 1 (2021): 50–71. http://dx.doi.org/10.1163/25424246-04010004.

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Abstract Several theories emerged, based on the Christian conversion of lower caste communities in colonial India. The social and economic aspects predominate the study of religious conversion among the lower castes in Kerala. Most of these studies only explored the lower caste conversion after the legal abolition of slavery in Kerala (1855). The existing literature followed the mass movement phenomena. These studies ignore the slave lifeworld and conversion history before the abolition period, and they argued, through religious conversion, the former slave castes began breaking social and cas

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Carr, Stephen. "F. H. Bradley and Religious Faith." Religious Studies 28, no. 3 (1992): 371–86. http://dx.doi.org/10.1017/s0034412500021727.

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In the following there are two principal objectives. Firstly, I hope to show that what seems to be the usual view of Bradley prevalent amongst theologians and philosophers is inaccurate. Secondly, I shall attempt to set Bradley's thought, albeit briefly, in the wider context of our contemporary interests. I have been more concerned to consider the aspects of Bradley's work that are interesting and, I think, quite exciting for theologians than to give a more general account of his philosophy. Bradley's reactions to specific doctrines of Christianity were coloured a good deal by his reaction to

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Horbury, Ezra. "The Bible Abbreviated: Summaries in Early Modern English Bibles." Harvard Theological Review 112, no. 02 (2019): 235–60. http://dx.doi.org/10.1017/s0017816019000075.

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AbstractEarly modern English Bibles are among the most significant texts in western Christianity. They contained the translation of the Bible into English and its authorisation, they facilitated the Protestant Reformation, and their effects on English Christianity and culture are felt vividly to this day. A vital facet of these editions are paratexts: the titles, summaries, glosses, and other non-canonical additions appended to scripture to aid its organisation and interpretation. Though neglected by literary, historical, and theological scholarship, these paratexts comprised huge portions of

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Schliesser, Benjamin. "Why Did Paul Skip Alexandria? Paul's Missionary Strategy and the Rise of Christianity in Alexandria." New Testament Studies 67, no. 2 (2021): 260–83. http://dx.doi.org/10.1017/s0028688520000296.

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Why did Paul skip Alexandria? Why is there a blank spot on his missionary map? What prompted him to make plans to travel west rather than south? The lack of scholarly interest in this question is almost as conspicuous as the lack of sources for earliest Christianity in Alexandria. This article surveys and categorises the rather random hypotheses offered in scholarship. They relate to Paul's self-understanding as a missionary, to his theologicalraison d’être, to religious and cultural aspects, and to political circumstances. The most plausible answer concerns early Christian mission strategy: P

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Kratochvíl, Petr. "Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age." Religions 12, no. 6 (2021): 443. http://dx.doi.org/10.3390/rel12060443.

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This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spat

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Ladouceur, Paul. "Neo-traditionalist ecclesiology in Orthodoxy." Scottish Journal of Theology 72, no. 4 (2019): 398–413. http://dx.doi.org/10.1017/s0036930619000619.

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AbstractModern anti-ecumenism in Orthodoxy is grounded in a sacramental or eucharistic ecclesiology which identifies Christianity and the church exclusively with the Orthodox Church and stands in opposition to universal baptismal ecclesiology. This neo-traditionalist ecclesiology stresses the unity of the sacraments of baptism, chrismation and eucharist as equally necessary for membership in the church, identified exclusively with the Orthodox Church. It exploits a weakness in Orthodox eucharistic ecclesiology, according to which the church, identified with the Orthodox eucharistic community,

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Ipgrave, Michael. "Anglican Approaches to Christian–Muslim Dialogue." Journal of Anglican Studies 3, no. 2 (2005): 219–36. http://dx.doi.org/10.1177/1740355305058891.

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ABSTRACTThree aspects of the Anglican understanding of Christianity can make a distinctive contribution to Christian–Muslim dialogue today. Recognition of the importance of context highlights the complexity and variety of the situations in which Christians and Muslims encounter one another. Basing unity on a sense of collegiality which can withstand disagreement offers a model for shared working across religious differences. The interpretation of Scripture through reason and tradition under the guidance of conscience points to a dialogue between those addressed by the Bible and by the Qur'ān r

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Somos, Mark. "Beyond Minimalism." Grotiana 35, no. 1 (2014): 119–57. http://dx.doi.org/10.1163/18760759-03501004.

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This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive

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Danz, Christian. "CHRISTIANITY AND THE ENCOUNTER OF WORLD RELIGIONS. CONSIDERATIONS TO A CONTEMPORARY THEOLOGY OF RELIGION." Correlatio 15, no. 2 (2017): 9. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n2p9-26.

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A basic problem of the contemporary religious-theological discussion may consist in the task of connecting a methodically sensitive cultural-hermeneutical theory of religion with a normative perspective. This task cannot be fairly developed either from theologies of religion oriented by the religious-theological triadic pattern of exclusivism, inclusivism, and pluralism, or from the conceptions of comparative theologies. In my essay, I take up this question and try to show further aspects for the present religious-theological discussion by means of Tillich’s lectures on Christianity and the En

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Bowen, John P. "The Making of a Reflective Practitioner of Mission: What Shaped the Author of Christianity Rediscovered." Mission Studies 30, no. 1 (2013): 86–104. http://dx.doi.org/10.1163/15733831-12341259.

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Abstract Vincent Donovan is best known for his best-selling Christianity Rediscovered (1978, 2003), frequently cited in discussions of the mission of the church in the post-Christendom West. His recently published letters from Tanzania between 1957 and 1973 shed new light on the man and his development. This article identifies some of the influences that shaped Donovan: firstly, the significance of the changing political face of Africa at that time, and how it led Donovan to question what this meant for the future of missions in Africa. Secondly, there were ecclesial influences. One was the ch

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Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.

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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is pro

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CHIRKOV, NIKOLAI V. "THE SIGNIFICANCE OF THE INCULTURATION OF CHRISTIANITY FOR THE MISSIONARY ACTIVITY OF THE RUSSIAN ORTHODOX CHURCH, REVEALED IN THE EPISTLES OF THE ROMAN PONTIFFS OF THE POST-CONCILIAR PERIOD." Study of Religion, no. 1 (2021): 24–33. http://dx.doi.org/10.22250/2072-8662.2021.1.24-33.

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The theme of the inculturation of Christianity is gaining increasing interest and relevance not only among church disciplines, but also a number of religious and social research areas. In particular, this topic is widely discussed in the field of interreligious and intercultural interaction. According to the position of the Roman Curia, expressed in the pontifical documents of the post-conciliar period, the task of inculturation is seen in the preaching of Christianity from the position of transformation and insight into existing cultures with the Gospel, taking into account the openness to on

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McEntire, Jeffrey L. "Confessions of ‘the Weak’: The Ecclesiastical Hindrance of Determinism in Silence." Exchange 49, no. 2 (2020): 164–78. http://dx.doi.org/10.1163/1572543x-12341560.

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Abstract Christ imagery in Silence represents Endō’s intentional progression from ‘father-religion’ to ‘mother-religion’. This paper explicates the former as a distortive ideological belief—the determinism of the ‘strong’ and ‘weak’—that conveys Endō’s aversion for institutionalized and paternal aspects of Christianity; that sows feelings of superiority toward ‘the weak’ in Rodrigues (revealed especially as he administers confession); and that anthropomorphizes as an internal voice that accuses and haunts with fears of inadequacy. Christ’s immediacy through and sympathy for universal sufferi

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White, Adam G. "‘Three Strikes, You’re Out!’." Journal of Pentecostal Theology 29, no. 2 (2020): 275–96. http://dx.doi.org/10.1163/17455251-02902006.

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Abstract In an increasingly individualistic culture, we have somewhat lost sight of the important community aspect of Christianity, particularly when it comes to church discipline. One of the more challenging aspects of modern church ministry is what to do when a person’s behaviour threatens the unity and wellbeing of the community. In the nt, we see harsh measures applied to such people, but how do we translate these examples into today’s church? This article looks at the practice of exile or expulsion in the world of the nt generally and the Pauline communities specifically. It will then con

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Yilmaz, Ihsan, Nicholas Morieson, and Mustafa Demir. "Exploring Religions in Relation to Populism: A Tour around the World." Religions 12, no. 5 (2021): 301. http://dx.doi.org/10.3390/rel12050301.

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This paper explores the emerging scholarship investigating the relationship between religion(s) and populism. It systematically reviews the various aspects of the phenomenon going beyond the Western world and discusses how religion and populism interact in various contexts around the globe. It looks at Islam, Hinduism, Buddhism, Judaism, and Christianity and how in different regions and cultural contexts, they merge with populism and surface as the bases of populist appeals in the 21st century. In doing so, this paper contends that there is a scarcity of literature on this topic particularly i

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Neyrey, Jerome H. "Book Reviews: Abraham J. Malherbe, Social Aspects of Early Christianity. Second edition, enlarged. Philadelphia: Fortress, 1983. Pp. xii + 131. Paper $6.95." Biblical Theology Bulletin: Journal of Bible and Culture 15, no. 1 (1985): 36–37. http://dx.doi.org/10.1177/014610798501500116.

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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.

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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in

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