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Journal articles on the topic 'Christian Brothers – United States'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Warren, Heather A. "The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920–1945." Church History 62, no. 4 (1993): 528–43. http://dx.doi.org/10.2307/3168076.

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Discussion about theological developments in the United States during the 1930s and 1940s has focused on the influence of European “crisis theology” and Reinhold Niebuhr. This approach, however, has overlooked the cooperative work carried out by the theologians and churchmen who pushed American Protestant thought towards neo-orthodoxy. At the core of this movement stood a group of young theologians who shared a generational identity, having known each other as student leaders in the YMCA, Student Volunteer Movement for Foreign Missions (SVM), and the World's Student Christian Federation (WSCF)

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2

Carvalhaes, Cláudio. "‘Gimme de kneebone bent’: Liturgics, Dance, Resistance and a Hermeneutics of the Knees." Studies in World Christianity 14, no. 1 (2008): 1–18. http://dx.doi.org/10.3366/e1354990108000026.

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Shall we all dance to the Lord? But what Lord? To whose Lord shall we bend our knees in prayer, honour, dance and praise? Can our knees be naked? Can we open our legs? How much skin can we show without apologizing? Are we allowed to get the sensuous fever while dancing a tango, a salsa, or a samba? How should our knees behave in the house of the Lord? And whose house is God's house? Is there a proper way to dance in a worship service? What parts of our bodies can we move without distressing the proper liturgical order rooted in respect, faith, rationality, tradition and good manners? Our knees

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3

Hawn, C. Michael. "A Little Reverse Missions: In Search of a Global Perspective in Worship." Review & Expositor 106, no. 2 (2009): 207–20. http://dx.doi.org/10.1177/003463730910600208.

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Throughout history the church has often been slow to recognize developments in the sciences and reorder its thinking about God's creation accordingly. The church in the northern world is now facing the reality that Christians in the southern hemisphere outnumber them two to one. The seeds of the gospel planted during the great mission movements of the nineteenth and twentieth centuries have taken hold and Christianity is flourishing in many places in the south. Are Christians in the northern hemisphere ready to receive the gifts of worshiping communities through song and prayer from their sout

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4

Twain, Mark. "II. The United States of Lyncherdom." Prospects 25 (October 2000): 139–50. http://dx.doi.org/10.1017/s0361233300000600.

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And so Missouri has fallen, that great State! Certain of her children have joined the lynchers, and the smirch is upon the rest of us. That handful of her children have given us a character and labeled us with a name; and to the dwellers in the four quarters of the earth we are “lynchers,” now, and ever shall be. For the world will not stop and think – it never does, it is not its way; its way is to generalize from a single sample. It will not say “Those Missourians have been busy eighty years in building an honorable good name for themselves; these hundred lynchers down in the corner of the S

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5

Cunningham, David S. "Christian Feminism in the United States." Reviews in Religion & Theology 2, no. 4 (1995): 84–87. http://dx.doi.org/10.1111/j.1467-9418.1995.tb00167.x.

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6

Lochte, Robert. "Contemporary Christian radio in the United States." Radio Journal:International Studies in Broadcast & Audio Media 5, no. 2 (2008): 113–28. http://dx.doi.org/10.1386/rajo.5.2-3.113_1.

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7

Dobrovsak, Ljiljana, and Ivana Žebec Šilj. "The Alexander Family Chronicle." Colloquia Humanistica, no. 9 (December 31, 2020): 255–72. http://dx.doi.org/10.11649/ch.2020.015.

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The Alexander Family ChronicleThe paper focuses on the history of Zagreb’s prominent Jewish family, the Alexanders (or Aleksanders), who were influential in the cultural, economic and social life of the city and Croatia for almost a century. At the time of their arrival in Zagreb and after the end of the First World War, they all belonged to the Jewish religious denomination; later most of them converted to Catholicism and one was an Evangelical Christian (Protestant). The Alexander family moved to Zagreb from Burgenland (Güssing) in the 1850s. Upon their arrival, they worked in commerce and w

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8

Markovich, Slobodan. "Activities of Father Nikolai Velimirovich in Great Britain during the Great War." Balcanica, no. 48 (2017): 143–90. http://dx.doi.org/10.2298/balc1748143m.

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Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pasic to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief F

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9

Dirks, Jerald F. "A Survey of Christian Religious Education in the United States." American Journal of Islamic Social Sciences 20, no. 1 (2003): 1–19. http://dx.doi.org/10.35632/ajiss.v20i1.514.

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Prior to the landmark Supreme Court decision of June 1963, which banned public prayer from the public schools, Christian religious education was often a routine part of the overt instruction provided by the American public school system. However, in the wake of that legal milestone, even though instruction in the Judeo-Christian interpretation of religious history continued to be taught covertly, American churches began relying more heavily on providing Christian religious education. This article briefly presents Christianity’s contemporary status in the United States and reviews such religiou

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10

Dirks, Jerald F. "A Survey of Christian Religious Education in the United States." American Journal of Islam and Society 20, no. 1 (2003): 1–19. http://dx.doi.org/10.35632/ajis.v20i1.514.

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Prior to the landmark Supreme Court decision of June 1963, which banned public prayer from the public schools, Christian religious education was often a routine part of the overt instruction provided by the American public school system. However, in the wake of that legal milestone, even though instruction in the Judeo-Christian interpretation of religious history continued to be taught covertly, American churches began relying more heavily on providing Christian religious education. This article briefly presents Christianity’s contemporary status in the United States and reviews such religiou

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11

Kearns, Laurel. "Saving the Creation: Christian Environmentalism in the United States." Sociology of Religion 57, no. 1 (1996): 55. http://dx.doi.org/10.2307/3712004.

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12

Seitz, John C. "Stoic Brothers and Feeling Men: Contemporary Clerical Masculinities in the United States." American Catholic Studies 132, no. 2 (2021): 15–21. http://dx.doi.org/10.1353/acs.2021.0019.

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13

Kang, Young Taek. "On Public Aid to Christian Schools in the United States: A Reformed Christian Perspective." Journal of Research on Christian Education 15, no. 2 (2006): 169–86. http://dx.doi.org/10.1080/10656210609485001.

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14

Bjork-James, Sophie. "Christian Nationalism and LGBTQ Structural Violence in the United States." Journal of Religion and Violence 7, no. 3 (2019): 278–302. http://dx.doi.org/10.5840/jrv202031069.

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This paper uses anti-LGBTQ bias within evangelical Christianity as a case study to explore how nationalist movements justify prejudicial positions through framing privileged groups as victims. Since Anita Bryant’s late 1970s crusade against what was dubbed the “homosexual agenda,” white evangelicals have led a national movement opposing LGBTQ rights in the United States. Through a commitment to ensuring sexual minorities are excluded from civil rights protections, white evangelicals have contributed to a cultural and legal landscape conducive to anti-LGBTQ structural violence. This opposition

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15

Kuo, Yi-Hsuan Chelsea. "Identity Formation in Chinese Christian Churches in the United States." Sociology Mind 04, no. 04 (2014): 341–47. http://dx.doi.org/10.4236/sm.2014.44034.

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16

Bacon, Jean, and Raymond Brady Williams. "Christian Pluralism in the United States: The Indian Immigrant Experience." International Migration Review 32, no. 3 (1998): 794. http://dx.doi.org/10.2307/2547781.

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17

Edwards, Mark. "Religions Series: “Christian Nationalism in the United States”—Ebook Introduction." Religions 8, no. 5 (2017): 93. http://dx.doi.org/10.3390/rel8050093.

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18

Train, Abby Shenbaum. "Investigating Christian Privilege and Religious Oppression in the United States." Social Science Journal 46, no. 3 (2009): 614–15. http://dx.doi.org/10.1016/j.soscij.2009.06.003.

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19

Darren J. N. Middleton. "Reading Kazantzakis in the United States: A Christian Theological Perspective." Journal of Modern Greek Studies 28, no. 1A (2010): 51–67. http://dx.doi.org/10.1353/mgs.0.0093.

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20

Dunn, James M. "Christian Citizenship and Political Advocacyin the United States of America." Baptist Quarterly 38, no. 2 (1999): 83–90. http://dx.doi.org/10.1080/0005576x.1999.11752074.

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21

Hovland, Ingie. "Christian Globalism at Home: Child Sponsorship in the United States." Journal of Contemporary Religion 36, no. 1 (2021): 169–70. http://dx.doi.org/10.1080/13537903.2021.1874101.

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22

Kaell, Hillary. "Immobile Global: Christian Globalism at Home in the United States." American Anthropologist 123, no. 2 (2021): 250–62. http://dx.doi.org/10.1111/aman.13540.

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23

Lam, Andrew. "Give Me the Gun." Boom 4, no. 1 (2014): 18–23. http://dx.doi.org/10.1525/boom.2014.4.1.18.

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Using his family’s experience of coming to the United States as refugees from Vietnam, Andrew Lam meditates on the history and future of children who come to the United States as refugees from violent places. In addition to examining the writer’s own life, the essay discusses Tamerlan and Dzhokhar Tsarnaev, the brothers responsible for the bombs at the 2013 Boston marathon, and considers how success and failure in the United States shapes the refugee children who come to this country.

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24

Pineda, Ana María. "The Challenge of Hispanic Pluralism for the United States Churches." Missiology: An International Review 21, no. 4 (1993): 437–42. http://dx.doi.org/10.1177/009182969302100406.

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Hispanic pluralism is a challenge for the Christian churches in this era of “New Evangelization” or “New Reformation.” This article addresses the identifiable issues of Hispanic identity, religiosity, and ecumenism as challenges of Hispanic pluralism that face the United States churches in their attempts to evangelize a cultural group that historically has received minimal pastoral attention. The author suggests that if these issues are dealt with effectively, the present configuration of the Christian churches in the United States could be greatly transformed.

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25

Kaell, Hillary. "Catholic Globalism in the United States." Exchange 48, no. 3 (2019): 280–90. http://dx.doi.org/10.1163/1572543x-12341531.

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Abstract Inspired by Norget, Napolitano, and Mayblin’s suggestion that anthropologists attend more closely to the mechanisms of Catholicism’s worldwide spread, this article juxtaposes two organizations—the Holy Childhood Association and Unbound—to explore “paganism,” conversion, and its legacy among U.S. laypeople. In the process, it makes two major points. The first concerns the recourse to “culture” as a rhetorical and ideational hinge connecting the singularity of Christian universalism and new valuations of local multiplicity. The second focuses on the U.S. Catholic relationship to institu

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26

Krone, Adrienne. "Beyond Chrismukkah: The Christian-Jewish Interfaith Family in the United States." Material Religion 15, no. 5 (2019): 634–35. http://dx.doi.org/10.1080/17432200.2019.1590019.

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27

Mary Christine Athans. "Courtesy, Confrontation, Cooperation: Jewish-Christian/Catholic Relations in the United States." U.S. Catholic Historian 28, no. 2 (2010): 107–34. http://dx.doi.org/10.1353/cht.0.0039.

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28

James, Harold. "Networks and financial war: the brothers Warburg in the first age of globalization." Financial History Review 27, no. 3 (2020): 303–18. http://dx.doi.org/10.1017/s0968565020000141.

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This article examines the geo-economic consequences of the financial panic of October 1907. The vulnerability of the United States, but also of Germany, contrasted with the absence of a crisis in Great Britain. The experience showed the fast-growing industrial powers the desirability of mobilizing financial power, and the article examines the contributions of two influential brothers, Max and Paul Warburg, on different sides of the Atlantic. The discussion led to the establishment of a central bank in the United States and institutional improvements in German central banking: in both cases sec

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29

Noll, Mark A. "What Happened to Christian Canada?" Church History 75, no. 2 (2006): 245–73. http://dx.doi.org/10.1017/s000964070011131x.

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By asking “what happened to Christian Canada,” I begin with an assumption that there once was a Christian Canada which is now gone. That assumption is intentional. It is intended to highlight not only the dramatic changes that have taken place in Canadian religious life over the last sixty years, but also substantial contrasts between the religious histories of Canada and the United States, which otherwise are so similar in so many respects. This paper explores the question primarily with American observers in mind, for whom the Canadian past is often as much a shadowy mystery as the great exp

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30

Bruce, Steve. "Motive and Opportunity: British Christian Parties 1997–2011." Politics and Religion 6, no. 1 (2013): 3–24. http://dx.doi.org/10.1017/s1755048312000624.

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AbstractThe absence from Britain of anything like the United States New Christian Right of the 1980s could be explained by differences in the popularity of religion or in features of the respective party and political structures. Devolution and electoral reform have encouraged British Christians to form political parties and contest elections. Examination of their performance, agendas, and candidate profiles, coupled with survey data on British attitudes to mixing religion and politics, suggests that the major difference between the United States and Britain lies in the degree of secularizatio

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31

Xu, Yihua. "Union Theological Seminary and the Christian Church in China." Journal of American-East Asian Relations 13, no. 1-2 (2006): 11–24. http://dx.doi.org/10.1163/187656106793645150.

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AbstractUnion Theological Seminary (Union) in New York City, established in 1836, has long been regarded as one of the best and most liberal Protestant theological seminaries in the United States. Served by prominent Christian theologians such as Harry Emerson Fosdick, Reinhold Niebuhr, and Paul Tillich, Union reached its peak development in the first half of the twentieth century, setting a standard of theological education in the United States and promoting the ecumenical movement around the world.

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32

GREEN, M. CHRISTIAN. "Persecution and Martyrdom: Global Debates and Christian Responses." Unio Cum Christo 6, no. 2 (2020): 165. http://dx.doi.org/10.35285/ucc6.2.2020.art9.

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The Article Examines Religious Persecution, In The United States And Abroad, Through The Lens Of An Extreme Result Of Persecution: Martyrdom. It Examines Maximal And Minimal Definitions Of Martyrdom And Recent Claims And Instances Of Martyrdom, Both In United States Law And Political Culture And Against Christian And Other Religious Groups Around The World. The Article Concludes With Some Principles From Which To Discern An Ethic Of Martyrdom And Claims Of Martyrdom, Recommending Especially Attention To The Role Of The Martyr As Witness. KEYWORDS: Religious Persecution, Martyrdom, Law And Reli

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33

Abinader, Edward G. "Apical hypertrophic cardiomyopathy in Japan and the United States in brothers but not identical twins." American Journal of Cardiology 94, no. 7 (2004): 981. http://dx.doi.org/10.1016/j.amjcard.2004.01.077.

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34

Roberts, Nancy L., and Robert H. Craig. "Religion and Radical Politics: An Alternative Christian Tradition in the United States." Journal of American History 80, no. 4 (1994): 1490. http://dx.doi.org/10.2307/2080684.

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35

Marti, Gerardo, Yvonne Yazbeck Haddad, Jane I. Smith, and John L. Esposito. "Religion and Immigration: Christian, Jewish, and Muslim Experiences in the United States." Review of Religious Research 46, no. 3 (2005): 313. http://dx.doi.org/10.2307/3512562.

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36

Ecklund, Elaine Howard, Yvonne Yazbeck Haddad, Janie I. Smith, and John L. Esposito. "Religion and Immigration: Christian Jewish, and Muslim Experiences in the United States." Sociology of Religion 66, no. 1 (2005): 86. http://dx.doi.org/10.2307/4153119.

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37

Swensen, Rolf. "Eddy’s Immigrants: Foreign-born Christian Scientists in the United States, 1880–1925." International Journal of Religion and Spirituality in Society 2, no. 3 (2013): 21–39. http://dx.doi.org/10.18848/2154-8633/cgp/v02i03/51004.

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38

Morgan, David, and Paul Eli Ivey. "Prayers in Stone: Christian Science Architecture in the United States, 1894-1930." Journal of American History 88, no. 1 (2001): 217. http://dx.doi.org/10.2307/2674978.

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39

Fowler, Robert Booth, and Robert H. Craig. "Religion and Radical Politics: An Alternative Christian Tradition in the United States." American Historical Review 98, no. 4 (1993): 1326. http://dx.doi.org/10.2307/2166784.

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40

Bacon, Jean. "Book Review: Christian Pluralism in the United States: The Indian Immigrant Experience." International Migration Review 32, no. 3 (1998): 794–95. http://dx.doi.org/10.1177/019791839803200318.

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41

Baer, Hans A., and Robert H. Craig. "Religion and Radical Politics: An Alternative Christian Tradition in the United States." Journal for the Scientific Study of Religion 32, no. 2 (1993): 190. http://dx.doi.org/10.2307/1386802.

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42

Hammond, Michael D. "Christian Higher Education in the United States: The Crisis of Evangelical Identity." Christian Higher Education 18, no. 1-2 (2019): 3–15. http://dx.doi.org/10.1080/15363759.2018.1554352.

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43

Lawler, Michael G., and Gail S. Risch. "Covenant Generativity: Toward a Theology of Christian Family." Horizons 26, no. 1 (1999): 7–30. http://dx.doi.org/10.1017/s0360966900031509.

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AbstractThis article is an effort toward practical, pastoral, theological correlation, an effort to bring together the American cultural tradition and the Christian theological tradition. Its argument develops in four cumulative theses to be explicated: (1) there is a crisis of family in the United States today; (2) what is said of family in both First and Second biblical Testaments is of no direct help in that crisis; (3) what makes a family Christian is not the slavish following of some biblical saying about family but the following of Jesus confessed as the Christ; (4) the Christian family

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44

FRAMPTON, MARTYN, and EHUD ROSEN. "READING THE RUNES? THE UNITED STATES AND THE MUSLIM BROTHERHOOD AS SEEN THROUGH THE WIKILEAKS CABLES." Historical Journal 56, no. 3 (2013): 827–56. http://dx.doi.org/10.1017/s0018246x13000150.

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ABSTRACTThe aftermath of Hosni Mubarak's forced abdication as president of Egypt in 2011 brought the culmination of a long-running debate over whether Western governments should engage with the Muslim Brotherhood. At the heart of that debate was the question of how to judge the Brothers: as ‘moderates’ with whom the US might do business, or as part of a movement ultimately hostile to American interests. As this article demonstrates, the idea of engaging in some form of dialogue with the Brotherhood is itself nothing new to United States diplomats. An examination of the Wikileaks cache of docum

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45

Gibson, Gary M. "Justice Delayed is Justice Denied." Ontario History 108, no. 2 (2018): 156–88. http://dx.doi.org/10.7202/1050593ar.

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In 1811, William and James Crooks of Niagara built the schooner Lord Nelson. A year later, that vessel was seized by the United States Navy for violating American law, beginning a case unique in the relations between the United States, Great Britain and Canada. Although the seizure was declared illegal by an American court, settlement was delayed by actions taken (or not taken) by the American courts, Congress and the executive, the Canadian provincial and national governments, the British government, wars, rebellions, crime, international disputes and tribunals. It was 1930 before twenty-five

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46

Sumaktoyo, Nathanael Gratias, Victor Ottati, and Vinaya Untoro. "The Paradoxical Religiosity Effect: Religion and Politics in Indonesia and the United States." Politics and Religion 9, no. 3 (2015): 481–507. http://dx.doi.org/10.1017/s175504831500053x.

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AbstractWe argue that personal religiosity and political religiosity are distinct attributes of a political candidate. Personal religiosity reflects a candidate's level of personal religious commitment and political religiosity reflects the candidate's policy regarding separating versus blending religion and politics. The paradoxical religiosity hypothesis predicts that, within a democracy, personal religiosity will increase voters' endorsement of a candidate whereas political religiosity will decrease voters' endorsement. We test this hypothesis comparatively in two experiments, one performed

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47

Swensen, Rolf. "The “Seekers of the Light”: Christian Scientists in the United States, 1890-1910." International Journal of Religion and Spirituality in Society 1, no. 3 (2011): 115–44. http://dx.doi.org/10.18848/2154-8633/cgp/v01i03/51173.

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48

Johnson, Steve A. "Using REBT in Jewish, Christian, and Muslim Couples Counseling in the United States." Journal of Rational-Emotive & Cognitive-Behavior Therapy 31, no. 2 (2013): 84–92. http://dx.doi.org/10.1007/s10942-013-0161-4.

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49

Sullivan, Winnifred Fallers. "Christian Pluralism in the United States: The Indian Immigrant Experience. Raymond Brady Williams." History of Religions 40, no. 3 (2001): 306–9. http://dx.doi.org/10.1086/463644.

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50

Warner, R. Stephen. "Christian Pluralism in the United States: The Indian Immigrant Experience. Raymond Brady Williams." Journal of Religion 80, no. 1 (2000): 132–34. http://dx.doi.org/10.1086/490571.

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