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Journal articles on the topic 'Christendom'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Schuurman, Douglas. "Vocation, Christendom, and Public Life: A Reformed Assessment of Yoder's Anabaptist Critique of Christendom." Journal of Reformed Theology 1, no. 3 (2007): 247–71. http://dx.doi.org/10.1163/156973107x247837.

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AbstractIn this article I reflect upon the implications of Christendom for Christian vocation. It begins by describing the condition of Christendom in the United States. Then it traces John Howard Yoder's critique of Christendom. Finally, it assesses Yoder's critique with a view to a revised understanding of the public vocation of the Christian in a post-Christendom USA. Part of that assessment involves distinguishing three forms of Christendom: state-enforced Christendom, voluntary cultural Christendom, and Christian culture within the church as minority community of obedient witness. I propo

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2

Nikolajsen, Jeppe Bach. "Beyond Christendom: Lesslie Newbigin as a Post-Christendom Theologian." Exchange 41, no. 4 (2012): 364–80. http://dx.doi.org/10.1163/1572543x-12341239.

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Abstract In recent decades an increasing number of theologians have asserted that the Western world has moved from a Christendom era to a post-Christendom era, as evidenced by the magnitude of which it has been discussed in theological texts. This article analyzes the writings of Lesslie Newbigin with the aim of understanding the relationship between Christendom and his theological project, particularly how he evaluated the rise of Christendom and, finally, proposes how Newbigin envisioned the role of the church in a post-Christendom society.

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3

Milić, Uroš. "Disenchanting Christendom." Metodo 7, no. 2 (2019): 113–50. http://dx.doi.org/10.19079/metodo.7.2.113.

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4

Randall, Ian M. "Mission in post-Christendom: Anabaptist and Free Church perspectives." Evangelical Quarterly 79, no. 3 (2007): 227–40. http://dx.doi.org/10.1163/27725472-07903003.

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The idea that the missional context in the West is a ‘post-Christendom’ context is increasingly seen as something not only to be acknowledged but celebrated. For several influential writers, Christian identity in the post-Christendom world is clarified when the church loses official power. This article examines how ‘post-Christendom’ thinking has evolved, looking at the influence of views drawn from the sixteenth-century Anabaptists, who rejected the Christendom model. The recovery of Anabaptist perspectives means more attention has been given to mission in pre-Christendom. The article then ex

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5

Thompson, Blaise. "Christendom in Toronto." Chesterton Review 28, no. 3 (2002): 437–38. http://dx.doi.org/10.5840/chesterton200228386.

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6

ter Haar, Gerrie, and Jan Platvoet. "Bezetenheid en christendom." NTT Journal for Theology and the Study of Religion 43, no. 3 (1989): 177–91. http://dx.doi.org/10.5117/ntt1989.3.001.haar.

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7

Stack, George J. "Kierkegaard and Christendom." International Studies in Philosophy 17, no. 3 (1985): 103–6. http://dx.doi.org/10.5840/intstudphil198517339.

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8

Miller, David L. ""Attack Upon Christendom!"." Thought 61, no. 1 (1986): 56–67. http://dx.doi.org/10.5840/thought198661131.

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9

Hunt, Rosa. "God after christendom." Baptist Quarterly 48, no. 4 (2017): 181. http://dx.doi.org/10.1080/0005576x.2017.1343901.

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10

Milward, Peter. "Christendom Versus Empire." Heythrop Journal 58, no. 3 (2016): 389–407. http://dx.doi.org/10.1111/heyj.12371.

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11

Singh, David Emmanuel. "Christendom and Hindutva." International Review of Mission 113, no. 2 (2024): 355–75. https://doi.org/10.1111/irom.12504.

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AbstractThe Council of Nicaea took place at Constantine's initiative to harmonize religious belief and law into a state‐subscribed orthodoxy. From a socio‐political viewpoint, the council appeared to use a standardized version of Christianity as an instrument of the empire. The focus in this paper is not on Constantine's initiative or its impact on the non‐conforming minorities; rather, it uses this impact as a lens for reviewing an emerging Hindu empire in India. For much of its independent history, India was largely successful in keeping Hindutva's 19th‐century undercurrents at bay from poli

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12

Chesterton, G. K. "Christendom in Dublin." Chesterton Review 42, no. 3 (2016): 413–15. http://dx.doi.org/10.5840/chesterton2016423/474.

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13

Parekh, Bhikhu. "Letter to Christendom." Futures 23, no. 3 (1991): 322. http://dx.doi.org/10.1016/0016-3287(91)90147-t.

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14

Benjamins, Rick. "Het post-seculiere denken van Jean-Luc Nancy: Een atheïstische waardering van het christendom." NTT Journal for Theology and the Study of Religion 69, no. 2 (2015): 119–36. http://dx.doi.org/10.5117/ntt2015.69.119.benj.

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In Dis-Enclosure en Adoration bundelde Jean-Luc Nany een heel aantal essays die de deconstructie van het christendom tot onderwerp hebben. De bedoeling daarvan is om de filosofie en het christendom voor elkaar te openen en te komen tot een filosofische herwaardering van het monotheïsme, het christendom en het atheïsme. Nancy houdt de filosofie voor dat de rede on-opgesloten moet worden door een transcendentie die de rede overstijgt. Hij stelt tegenover de religie dat deze transcendentie niet moet worden ingevuld, maar leeg moet blijven, omdat ze niet meer is dan een ‘niets’ en alleen maar een

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15

Simon, Alexandru. "From Dragula to Cypelles: Wallachia in the Late 1470s." Acta Terrae Septemcastrensis 20, no. 1 (2021): 153–68. http://dx.doi.org/10.2478/actatr-2021-0005.

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Abstract For Pope Pius II, Vlad was John Dragula and his cruelty completed the lamented fate of the Wallachians, Rome’s Eastern forgotten children, still capable of finding recovery and redemption, Vlad included, under the authority of Matthias, the king of Hungary and of Dacia (according to the same pope). Basarab IV, Cypelles for Beatrice of Aragon, that is either “Little Impaller” or “Little Shoemaker”, seems to have been quite the opposite, though otherwise his and Vlad’s “career choices” were quite similar: Vlad went from pro-Ottoman to pro-Hungarian, “chosing” West over East, and Basarab

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16

Burns, Thomas S., and Judith Herrin. "The Formation of Christendom." American Historical Review 94, no. 3 (1989): 728. http://dx.doi.org/10.2307/1873787.

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17

Baldwin, Barry, and Judith Herrin. "The Formation of Christendom." Phoenix 43, no. 1 (1989): 88. http://dx.doi.org/10.2307/1088547.

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18

González, Justo L. "Beyond Christendom: New Maps." Toronto Journal of Theology 27, no. 2 (2011): 189–202. http://dx.doi.org/10.3138/tjt.27.2.189.

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19

Grewell, Cory Lowell. "Medievalist Fantasies of Christendom." Journal of Inklings Studies 3, no. 2 (2013): 3–10. http://dx.doi.org/10.3366/ink.2013.3.2.2.

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20

Constantelos, Demetrios J., and Judith Herrin. "The Formation of Christendom." Classical World 83, no. 1 (1989): 64. http://dx.doi.org/10.2307/4350530.

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21

Száraz, Orsolya. "The Bastion of Christendom." Philobiblon. Transylvanian Journal of Multidisciplinary Research in the Humanities 25, no. 2 (2020): 281–304. http://dx.doi.org/10.26424/philobib.2020.25.2.06.

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The Institute of Hungarian Literary and Cultural Studies at the University of Debrecen formed a research group in 2010 in order to launch the research of Hungarian realms of memory. This paper was written within the frameworks of the research group. Its basic hypothesis is that the identification of Hungary as the Bastion of Christendom is an established part of Hungarian collective memory. This paper attempts to demonstrate the changes of this realm of memory, regarding its meaning and function, from its formation up to the present day.

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22

Kainz, Howard. "Hegelian Priorities in Christendom." Philosophy and Theology 22, no. 1 (2010): 265–77. http://dx.doi.org/10.5840/philtheol2010221/211.

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23

Myers, William R. "Youth Ministry After Christendom." Religious Education 111, no. 2 (2016): 170–81. http://dx.doi.org/10.1080/00344087.2016.1107940.

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24

Campbell, W. S. "Christian Theology After Christendom." Journal of Beliefs & Values 18, no. 2 (1997): 247–50. http://dx.doi.org/10.1080/1361767970180213.

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25

Padgett, Andrew. "Christendom: An Unthinking Faith?" Pacifica: Australasian Theological Studies 21, no. 3 (2008): 307–28. http://dx.doi.org/10.1177/1030570x0802100305.

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Søren Kierkegaard's and John D. Caputo's criticisms of “Christendom” and “the church” raise the spectre of the organised church being incapable of nurturing faith. The following evaluates these arguments by examining Christendom and the church against the background of a model of faith developed at the intersection of three theological perspectives — the scholasticism of St Thomas Aquinas, Kierkegaard's critique of the official Danish church of the mid-nineteenth century, and Caputo's deconstruction of the contemporary church. Drawing on Kierkegaard's concept of “Christendom”, the article argu

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26

ANDERSON, HERBERT. "PASTORAL THEOLOGY AFTER CHRISTENDOM." Journal of Pastoral Theology 8, no. 1 (1998): 29–41. http://dx.doi.org/10.1179/jpt.1998.8.1.004.

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27

Duffy, Eamon. "The End of Christendom." Chesterton Review 43, no. 1 (2017): 242–52. http://dx.doi.org/10.5840/chesterton2017431/239.

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28

Edwards, Michael. "King Lear and Christendom." Christianity & Literature 50, no. 1 (2000): 15–29. http://dx.doi.org/10.1177/014833310005000104.

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29

Jenkins, Philip. "After The Next Christendom." International Bulletin of Missionary Research 28, no. 1 (2004): 20–22. http://dx.doi.org/10.1177/239693930402800105.

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30

Scheer, A. "Instituut voor Oosters Christendom." Het Christelijk Oosten 40, no. 1 (1988): 38–39. http://dx.doi.org/10.1163/29497663-04001004.

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31

Ormrod, David. "Maurice Reckitt and friends: the Christendom Group and ‘Christian sociology’." Theology 128, no. 3 (2025): 184–95. https://doi.org/10.1177/0040571x251334745.

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A study of Christian sociology through the twentieth century, with a particular focus on the life of Maurice Reckitt (1888–1980) and on his and Vigo Denant’s involvement in the Church Socialist League, the National Guilds League, the Christendom Group and the Christendom Trust – later to be renamed the MB Reckitt Trust in honour of its benefactor.

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32

Kaye, Bruce. "From a Colonial Chaplaincy to Responsible Governance: The Anglican Church of Australia and Its Ecclesiological Challenge." Ecclesiastical Law Journal 23, no. 1 (2021): 34–49. http://dx.doi.org/10.1017/s0956618x20000666.

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Habits and institutions gradually emerged in earliest Christianity. They were soon enrolled in the Roman empire and subsequently into various forms of Christendom. The English Christendom lasted many centuries and in the period of empire planted the Anglican Church in Australia. This Christendom model was fractured decisively in New South Wales in the first half of the nineteenth century. The recent Royal Commission into abuse in institutions has brought to light serious abuse in the Church and associated it with a form of clericalism. The Commission identifies this issue but does not offer an

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33

Modarelli, Michael. "William Bradford and His Anglo-Saxon Influences." American Studies in Scandinavia 46, no. 2 (2014): 37–58. http://dx.doi.org/10.22439/asca.v46i2.5135.

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This paper examines how William Bradford’s On Plymouth Plantation attempts to link the Anglo-Saxon myth of migration and the notion of Christendom in a temporally identical socio-historical memory to promote a primarily national cause. Ultimately, Bradford’s text emerges as an historical document that sought provide the foundation for an Anglo-Saxon-based Christendom linked historically, not simply geographically.

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34

Burnham, Andrew. "Theology after Christendom: Forming Prophets for a Post-Christian World After Christendom Series." European Journal of Theology 28, no. 1 (2020): 88–89. http://dx.doi.org/10.5117/ejt2019.1.016.burn.

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ZusammenfassungJoshua Searles jüngstes Buch will unsere Augen für die Zeichen der Zeit öffnen. Er beschreibt die ,,entmenschlichenden“ Auswirkungen einer Reihe globaler Krisen, die Gemeinschaften aufgespaltet und viele Opfer verursacht haben. Searle ist davon überzeugt, dass eine Theologie mit transformierender Kraft, charakterisiert von Barmherzigkeit, Kreativität und Freiheit, vonnöten ist, um die Kirche für eine entsprechende Entgegnung auszurüsten. Die aufkommende nachchristliche Ära wird als eine Gelegenheit gesehen, mit diesem radikalen Unterfangen zu beginnen.RésuméCe dernier ouvrage de

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35

Beck, R. "The Rise of Western Christendom * The Rise of Western Christendom. Tenth Anniversary Edition." Journal of Church and State 56, no. 4 (2014): 765–67. http://dx.doi.org/10.1093/jcs/csu094.

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36

DE DIJN, HERMAN. "HOE CONSERVATIEF IS HET CHRISTENDOM?" Bijdragen 66, no. 1 (2005): 20–36. http://dx.doi.org/10.2143/bij.66.1.562904.

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37

SLOOTWEG, TIMO. "TER VERDEDIGING VAN HET CHRISTENDOM." Bijdragen 69, no. 4 (2008): 382–410. http://dx.doi.org/10.2143/bij.69.4.2033338.

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38

Cook, Robert R. "Søren Kierkegaard: Missionary to Christendom." Evangelical Quarterly: An International Review of Bible and Theology 59, no. 4 (1987): 311–28. http://dx.doi.org/10.1163/27725472-05904003.

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39

Elford, R. John. "Book Reviews : Mission After Christendom." Expository Times 114, no. 11 (2003): 393–94. http://dx.doi.org/10.1177/001452460311401127.

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40

Torry, Malcolm. "On Building a New Christendom." Theology 112, no. 870 (2009): 435–43. http://dx.doi.org/10.1177/0040571x0911200605.

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41

Nessan, Craig L. "After the Deconstruction of Christendom." Mission Studies 18, no. 1 (2001): 78–95. http://dx.doi.org/10.1163/157338301x00072.

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AbstractIn this article Craig L. Nessan of Wartburg Theological Seminary in Dubuque, Iowa, USA reflects on five elements of a "new paradigm" of Christianity in our postmodern, post-Christendom world: First, the new paradigm will be based on interreligious dialogue and on consensus "from below"--i.e. from those who suffer. Second, it will include "admiration" of those who are different (religiously, in gender, in race, etc.). Third, the new paradigm of Christianity will include care for the earth as the home that humans share with a complex web of other created realities. Fourth, it will includ

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42

Marfleet, Andrew. "Book Review: Mission after Christendom." Journal of Education and Christian Belief 8, no. 1 (2004): 75–76. http://dx.doi.org/10.1177/205699710400800109.

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43

Conway, Martin. "Book Review: Mission after Christendom." Theology 106, no. 834 (2003): 456–57. http://dx.doi.org/10.1177/0040571x0310600628.

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44

Heinegg, Peter. "The Shame of Christendom, Cont'd." CrossCurrents 66, no. 4 (2016): 530–34. http://dx.doi.org/10.1111/cros.12214.

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45

Fergusson, David. "Church and State After Christendom." International Journal for the Study of the Christian Church 4, no. 1 (2004): 64–79. http://dx.doi.org/10.1080/14742250412331383788.

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46

Heinegg, Peter. "The Shame of Christendom, Cont'd." CrossCurrents 66, no. 4 (2016): 530–34. http://dx.doi.org/10.1353/cro.2016.a783506.

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47

Pollard, A. J. "David Ditchburn, Scotland and Christendom: The Medieval Kingdom and its Contacts with Christendom, 1214–1560." Innes Review 55, no. 2 (2004): 227–29. http://dx.doi.org/10.3366/inr.2004.55.2.227.

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48

Goodin, David K. "The Rise of the Third Rome: Russkii Mir and the Rebirth of Christendom." Journal of the Council for Research on Religion 2, no. 2 (2021): 71–88. http://dx.doi.org/10.26443/jcreor.v2i2.51.

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This essay brings Douglas John Hall’s engagement with the theology of the cross for a post-Christendom context into dialogue with the political theology of Russkii mir by the Russian Orthodox Church (ROC). Russkii mir is a theology that claims to be Christendom reborn. It signals a new alliance between the ROC and the Russian Federation by sanctioning military conquest of foreign lands, including Crimea and the ongoing conflict in eastern Ukraine. This essay documents the emergence of this new political theology in terms of its historical precedents and how this history is being distorted, and

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49

Goodin, David K. "The Rise of the Third Rome: Russkii Mir and the Rebirth of Christendom." Journal of the Council for Research on Religion 2, no. 2 (2021): 71–88. http://dx.doi.org/10.26443/jcreor.v2i2.56.

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This essay brings Douglas John Hall’s engagement with the theology of the cross for a post-Christendom context into dialogue with the political theology of Russkii mir by the Russian Orthodox Church (ROC). Russkii mir is a theology that claims to be Christendom reborn. It signals a new alliance between the ROC and the Russian Federation by sanctioning military conquest of foreign lands, including Crimea and the ongoing conflict in eastern Ukraine. This essay documents the emergence of this new political theology in terms of its historical precedents and how this history is being distorted, and

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50

Slack, Kevin. "The politics of Thomas More's A Dialogue of Comfort against Tribulation." Moreana 61, no. 1 (2024): 42–63. http://dx.doi.org/10.3366/more.2024.0157.

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Thomas More's early writings provide both a defense of his vocation in politics and a political theory for a Christian polity, attempting to harmonize Christendom with the best practicable political order. But More's A Dialogue of Comfort against Tribulation reflects upon this vocation in light of the anti-Christian political order. He uses the specter of Turkish tyranny sweeping into Hungary to reflect on the open persecution of Christians. Where other scholars have focused on the pedagogy, history, and theology of More's Dialogue, this paper focuses on its political teachings. More shows his

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