Relevant bibliographies by topics / Christian converts from Shinto

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Academic literature on the topic 'Christian converts from Shinto'

Author: Grafiati
Published: 23 February 2023

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Journal articles on the topic "Christian converts from Shinto"

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Oberg, Andrew. "The Sacred Disguised: An Instance of the Double Use of Space by Japan’s Hidden Christians." Review of Ecumenical Studies Sibiu 13, no. 2 (August 1, 2021): 214–38. http://dx.doi.org/10.2478/ress-2021-0022.

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Abstract Christianity arrived on the island of Shikoku, Japan, from the neighboring island of Kyushu in the mid-sixteenth century, an event commemorated by a signboard and gravesite where some of the early converts to the faith were buried. The sancti"ed area exhibits what might be expected of Hidden Christian spatiality: a quasi-Buddhist nature, syncretistic Shinto elements, and o#ertory tools; each of which would be quite out of place in any other “Christian” context. What may the sacrality of this ground have entailed? What signi"cance did its objects contain for those who created them and visited them? Moreover, how “ecumenical” could worship there have been if one half (the Christian) was for political reasons forcibly kept hidden while the other half (Buddhist/Shinto) was open? These are the questions we pursue, although our conclusions can perhaps do no more than indicate a direction.
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Mugambi, J. N. K. "Missionary Presence in Interreligious Encounters and Relationships." Studies in World Christianity 19, no. 2 (August 2013): 162–86. http://dx.doi.org/10.3366/swc.2013.0050.

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This paper explores the notion of personal missionary presence as the determining factor in interreligious encounters and relationships. The attitude and conduct of a missionary in relationship with potential and actual converts greatly influences their response to that missionary's teachings. In turn, the converts’ overall understanding (or misunderstanding) of the missionary's faith is shaped by the conduct of the missionary. To illustrate this proposition, the article discusses the vocation of Max Warren (1904–77), one of the most influential British missiologists of the twentieth century. Warren, a son of British missionaries, was brought up for the first eight years of his life in India, where his parents lived in the service of the Anglican Church Missionary Society (CMS). He studied at Cambridge University and later served as a missionary under the CMS in Nigeria (1927–8). After many years as Vicar in Winchester and Cambridge, he was appointed General Secretary of the CMS (1942–63). These two decades were a period of great transition when the British Empire was dismantled, with former colonies and protectorates becoming sovereign nations. The Church of England was closely linked with the British Empire, and it was difficult for British missionaries to distance themselves from it. Warren struggled with the challenge of proclaiming the Christian faith while keeping a ‘critical distance’ from the Empire he served. He initiated the ‘Christian Presence’ series of books published by the SCM Press between 1959 and 1966, focusing on African Religion, Buddhism, Hinduism, Islam, Judaism, Secularism and Shinto. The books were authored by Europeans and intended for European readership. This paper concludes that effective dialogue across religious and cultural traditions is possible only when the parties involved have mutual respect and reciprocal treatment between each other. Such conditions have not prevailed, owing to Western missionary patronage and condescension towards peoples of other faiths and cultures.
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Daniels, David D. "Future of North American Pentecostalism." Pneuma 42, no. 3-4 (December 9, 2020): 395–414. http://dx.doi.org/10.1163/15700747-bja10024.

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Abstract This essay proposes first to chart the future of the pentecostal-charismatic movement in North America in terms of demographers’ projection of the movement’s numerical growth and other factors. Demographic growth is related to the continual arrival, in the near future, of pentecostal-charismatic Christians, other Christians, and potential converts to North America by way of diasporas mostly associated with the Global South. Second, within North America, these diasporas will continue to form transnational pentecostal-charismatic denominations with their international headquarters located in a country of the Global South. Related to these diasporas will be the further development of multiracial denominations led by American and Canadian citizens in North America. Third, the presence of transnational and multiracial denominations could prompt a reconfiguration of the movement, reshaping the religious infrastructure, racial politics, and post-secular engagement of the pentecostal-charismatic movement in North America. These demographic shifts offer the movement an opportunity to re-engage racial politics away from White supremacy with a critical use of the Racial Reconciliation Manifesto of the 1990s. Such a re-engagement could offer a sector within the pentecostal-charismatic movement a way to exit its alliance with the Christian Right, to participate with pentecostal-charismatic Christians of color in reconstituting the movement on the basis of the gospel rather than race, and to partner with secularists in generating post-secular sensibilities animated by post-racist practices that cultivate amicable civic relationships.
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Ryu, Dae Young. "Horace H. Underwood and the Shinto Shrine Rites Controversy in Colonial Korea." Theology Today 79, no. 2 (June 17, 2022): 184–96. http://dx.doi.org/10.1177/00405736221091919.

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For the western missionaries the Shinto shrine rites controversy in colonial Korea was a theological crucible. As the Japanese government began forcing mission schools to attend the Shinto shrine ceremonies, American missionaries from the Presbyterian Church in the USA were divided between “fundamentalists” and “liberals” fighting a fierce theological battle over the nature of and participation in the Shinto shrine rites. Horace H. Underwood, President of Chosen Christian College in Seoul, was a leader of the “liberal minority” party. The “fundamentalist majority” held that the Shinto shrine ceremonies were religious acts and hence bowing during a Shinto ceremony violated the First Commandment. Underwood was uncomfortable with many religious elements in the Shinto rituals, but nevertheless believed that mere attendance and a bow did not constitute either participation in the ritual or worship of the enshrined beings. He thought that the conservative leaders were dictating other people's conscience.
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Yisraeli, Yosi. "From Christian Polemic to a Jewish-Converso Dialogue." Medieval Encounters 24, no. 1-3 (May 29, 2018): 160–96. http://dx.doi.org/10.1163/15700674-12340020.

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Abstract This article presents a new reading of the polemical strategies and arguments embodied in the “anti-Jewish” tractate by the converted bishop of Burgos, Pablo de Santa María (c.1352–1435), the Scrutinium scripturarum (c.1432). It suggests the Scrutinium reflected a unique polemical dynamic that emerged between converts and Jews following the mass conversions of 1391 and the early fifteenth century, regarding the spiritual assimilation of converts to their new faith. Grappling with the new challenges faced by converts, the Scrutinium articulated a Christian approach toward rabbinic traditions and Jewish skepticism that differed dramatically from the scholastic–polemical traditions that were employed at the disputation of Tortosa. Its introduction of rabbinic esotericism provided its Latin-reading audience new historical and theological grounds for the integration of rabbinic authority within Christian scholarship and history. In doing so, it embodied what could be considered a distinct “converso voice,” which challenged the customary religious boundaries between Judaism and Christianity.
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Afrianti, Muflikhatun. "DEWI IZANAMI DAN DEWA IZANAGI DALAM AGAMA SHINTO JEPANG (STUDI SEMIOTIK DALAM FILM NORAGAMI ARAGOTO)." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 2 (January 7, 2019): 169. http://dx.doi.org/10.14421/rejusta.2018.1402-02.

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This study examines the mythology of Izanami Goddess and Izanagi God in Japanese Shinto religion and representations of Izanami Goddess and Izanagi God in the film Noragami Aragoto Adachitoka’s creation directed by Kotaro Tamura. This study is important because the story of Izanami Goddess and Izanagi God has never been adopted in modern scientific literature even though it has been listed in several anime in Japan. The research data was collected through documentation on the Kojiki and Nihonsoki books as well as capturing scenes of Noragami Aragoto films. Then analyzed using Christian Metz's language cinematography theory and Rudolf Otto's sacred theory. The results showed that firstly, based on the phenomenological perspective and sacrity from Rudolf Otto, Izanami Goddess and Izanagi God in Japanese Shinto mythology were the ancestors of the Mother and Father of the Gods and divine beings and played an active role in the creation of islands in Japan along with its contents. Secondly, in the Noragami Aragoto film, the perspective of cinematographic language Christian Metz, Izanami Goddess and Izanagi God are represented as mysteries of Father and Mother of Ebisu God (Hiruko) and Yaboku God (Awashima or Aha) with backgrounds that are very different from each other.Key Words: mythology, Shinto, Izanami, Izanagi, cinematographic language, and sacred.
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Fenton, Paul B. "From Forced Conversion to Marranism." European Judaism 52, no. 2 (September 1, 2019): 31–42. http://dx.doi.org/10.3167/ej.2019.520204.

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This article traces the history of the forced conversion of Jews to Islam in al-Andalus and Morocco from the Middle Ages to modern times. An account is given of the various discriminative measures and even persecution to which Jewish converts were exposed. Indeed, even though they became with time sincere and learned Muslims, just as the Marranos in Christian Spain, the sincerity of their conversion was doubted and they were constantly accused of the negative traits attributed to the Jews. The article also discusses a recently discovered defence of the New Muslims authored by an Islamic scholar of Jewish origin which throws new light on the fate of these converts.
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Shankar, Shobana. "Race, Ethnicity, and Assimilation." Social Sciences and Missions 29, no. 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.

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This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.
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Häde, Wolfgang. "Strengthening the Identity of Converts from Islam in the Face of Verbal Assaults: A Study with the Background of Turkish Society." Mission Studies 34, no. 3 (October 9, 2017): 392–408. http://dx.doi.org/10.1163/15733831-12341525.

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Abstract The study focusses on converts from Islam to the Christian faith in Turkey. Converts are confronted with special challenges. Based on Islamic theology and Turkish nationalism most Turks cannot think of positive reasons to choose Christianity. So verbal assaults with social consequences like ostracism, prejudice, suspicion, and very low esteem are very common. The First Letter of Peter provides advice for strengthening new Christians by defining their identity as chosen und loved people of God. Personal caring for converts from Islam is crucial to provide a new “home” in assuring them of their new identity. They have to learn to evaluate accusations honestly, and from a faith-based position, and to integrate their new faith with their old environment. In the context of modern Turkey a fresh look at history can be meaningful: There were Turkish Christians before Islam, and there are still Christian Turkish people today. More important however is a genuine spiritual approach that understands verbal assaults within the framework of God’s history with his people. Converts should find their identity “in Christ”. At the same time, being in Christ must become practical in finding a new family in the local church and seeing themselves as part of the worldwide multinational body of Christ.
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Fisher, Benjamin. "From Boxes and Cabinets to the Bibliotheca: Building the Jewish Library of the Ex-Conversos in Amsterdam, 1620–1665." European Journal of Jewish Studies 13, no. 1 (February 1, 2019): 43–76. http://dx.doi.org/10.1163/1872471x-11321063.

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Abstract In the early seventeenth century, members of Amsterdam’s Portuguese Jewish community assembled a significant collection of Jewish—and especially Sephardi—literature that served as a crucial resource for scholars, religious leaders, and students. This article explores Jewish and Christian models that may have shaped the project of book collecting; it traces the changing perception of book collecting in the community; and it identifies shifts in the cultural profile of the texts being collected. The arrival of Ashkenazi immigrants fleeing war in eastern Europe spurred the collection of new texts, and the blending of Ashkenazi and Sephardi Jewish cultures.
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Dissertations / Theses on the topic "Christian converts from Shinto"

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Thomas, Paul R. "Training materials for Muslim-background believers in Bangladesh." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Burns, Lisa M. "Islamic understandings of sin and forgiveness perceptions of converts to Christianity and Christian missionaries /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Jiang, Lian. "Visiting parents from China their conversion experiences in America and contributions to Christianity at home /." Fort Worth, Tex. : Texas Christian University, 2006. http://etd.tcu.edu/etdfiles/available/etd-01122007-102839/unrestricted/jiang.pdf.

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Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2006.
Title from dissertation title page (viewed Feb. 9, 2007). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirement for the degree of Doctor of Ministry." Includes bibliographical references.
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Bulanda, Mary Ann. "Identity and spirituality in the life of Edith Stein." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Austin, Kenneth R. G. "From Judaism to Calvinism : the life and writings of Immanuel Tremellius (1510-1580)." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13239.

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The existing literature on the sixteenth-century Christian-Hebraist, Immanuel Tremellius, is seriously inadequate. Two very short German biographies did appear in the nineteenth century, but nothing substantial has ever been written about him in English, while he has been almost entirely overlooked in the twentieth century by Reformation scholars from all countries. It is the underlying contention of this thesis, however, that his contribution was far more significant than this lack of attention would suggest. The dissertation begins by constructing as detailed a biography of Tremellius as the surviving sources allow. This then provides the necessary framework against which his contribution to the age may be properly evaluated. In particular, the high regard in which he was held by his contemporaries, his activities as a Professor of Hebrew and Old Testament studies, and his written works, especially his Latin translation of the Bible, generally regarded as the pre-eminent Protestant Latin translation to emerge from the sixteenth century, all highlight the important position which he filled. Expressly because the different elements of his contribution have been overshadowed in recent Reformation scholarship, the experiences of Tremellius have much to tell us about the early modern period as a whole. He highlights the importance of both the Jewish and the Italian contributions to the culture of sixteenth-century Protestantism. In addition, the crucial role attached to the finest biblical scholarship, shown both in the efforts to find suitable teaching positions for Tremellius and the success of his Bible editions forces a re-evaluation of Calvinism as a whole. Confessional polemic was undoubtedly a significant feature of the religious culture of the period, but this was something which Tremellius consciously avoided in all he did. Moreover, despite the prejudices against him both as a Jew and as an Italian, Tremellius, simply through the quality of his scholarship, won the respect of figures as exalted as Calvin himself.
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Seo, Myengkyo. "Conversion to minority : conversion, secularism, and the state management of religion in Muslim Java, Indonesia since 1965." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609680.

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Laroche, Patrice. "L'évangélisation des musulmans en France antécédents historiques et pastorale contemporaine /." Lille : Atelier national de reproduction des thèses, 2004. http://catalog.hathitrust.org/api/volumes/oclc/54542441.html.

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Divino, Cláudio da Fonseca. "An analysis of the spiritual lives of converts from the African Brazilian religions to Christianity and its ministerial implications." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0250.

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Curk, Joshua M. "From Jew to Gentile : Jewish converts and conversion to Christianity in medieval England, 1066-1290." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:996a375b-43ac-42fc-a9f5-0edfa519d249.

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The subject of this thesis is Jewish conversion to Christianity in medieval England. The majority of the material covered dates between 1066 and c.1290. The overall argument of the thesis contends that converts to Christianity in England remained essentially Jews. Following a discussion of the relevant secondary literature, which examines the existing discussion of converts and conversion, the principal arguments contained in the chapters of the thesis include the assertion that the increasing restrictiveness of the laws and rules regulating the Jewish community in England created a push factor towards conversion, and that converts to Christianity inhabited a legal grey area, neither under the jurisdiction of the Exchequer of the Jews, nor completely outside of it. Numerous questions are asked (and answered) about the variety of convert experience, in order to argue that there was a distinction between leaving Judaism and joining Christianity. Two convert biographies are presented. The first shows how the liminality that was a part of the conversion process affected the post-conversion life of a convert, and the second shows how a convert might successfully integrate into Christian society. The analysis of converts and conversion focusses on answering a number of questions. These relate to, among other things, pre-conversion relationships with royal family members, the reaction to corrody requests for converts, motives for conversion, forced or coerced conversions, the idea that a convert could be neither Christian nor Jew, converts re-joining Judaism, converts who carried the names of royal functionaries, the domus conversorum, convert instruction, and converting minors. The appendix to the thesis contains a complete catalogue of Jewish converts in medieval England. Among other things noted therein are inter-convert relationships, and extant source material. Each convert also has a biography.
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Kronk, Richard K. "Non-literary personal revelation the role of dreams and visions in Muslim conversion /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Books on the topic "Christian converts from Shinto"

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Islam and Christian witness. Bromley: OM Publishing, 1991.

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Islam and Christian witness. (Bromley): MARC Europe, 1987.

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Lela, Gilbert, ed. From fury to freedom. Eugene, Or: Harvest House Publishers, 1986.

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1949-, Sarkar Tanika, Datta Pradīpa, Ghosh Sanchayan, and Heinrich Böll Foundation-India, eds. Christian conversions. Kolkata: Ebong Alap, 2004.

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Fenholt, Jeffrey C. From darkness to light. Tulsa, Okla: Harrison House, 1994.

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Cristóbal, Krusen, ed. My journey-- from skepticism to faith. Carol Stream, Ill: Tyndale House Publishers, 2009.

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By grace alone: An epicjourney to faith. Basingstoke: Marshalls, 1985.

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Holbrook, Adam. Dear Mom: The epistle from the pit. Lima, Ohio: Fairway Press, 1994.

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Forgetta 'bout it: From Mafia to ministry. Orlando, FL: Bridge-Logos, 2006.

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Morelli, Rocco. Forgetta 'bout it: From Mafia to ministry. Orlando, FL: Bridge-Logos, 2006.

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Book chapters on the topic "Christian converts from Shinto"

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Dandarova-Robert, Zhargalma, Christelle Cocco, Grégory Dessart, and Pierre-Yves Brandt. "Where Gods Dwell? Part I: Spatial Imagery in Children’s Drawings of Gods." In When Children Draw Gods, 153–70. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-94429-2_6.

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AbstractSupernatural agents, although imagined by humans as omnipresent, cannot escape being placed (at least mentally) by believers somewhere in physical space. For example, kami in Shintoism are believed to reside in natural elements of the landscape. In Christianity, God is typically associated with Heaven. Similarly, Jesus is said to have ascended into Heaven after his resurrection. According to Buddhist mythology, gods live in the heavens, and the next Buddha, Maitreya, will descend to earth from heaven.This study (Part I of a two-part project) investigates the role of spatiality in children’s conceptions of the divine as shown through their drawings of god. We collected drawings by participants from four different cultural and religious environments (n = 1156): Japanese (Buddhism and Shinto), Russian-Buryat (Buddhism, Shamanism), Russian Slavic (Christian Orthodoxy) and French-speaking Swiss (Catholic and reformed Christianity). Our study indicates that the tendency to place god in the sky was not strongly related to a particular cultural or religious context. Children from all groups most often drew god either in the sky or with no background at all. We note two implications for folk psychology: (1) Children tend to conceptualize god in single location, (2) They often associate the divine with a celestial background.
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Cocco, Christelle, Zhargalma Dandarova-Robert, and Pierre-Yves Brandt. "Automated Colour Identification and Quantification in Children’s Drawings of God." In When Children Draw Gods, 191–212. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-94429-2_8.

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AbstractColour is still a relatively neglected aspect in the study both of religious art and of children’s artistic expression of the divine. Our research addresses this important gap and adds to psychological research on religious representations and conceptualization of the divine. From drawings collected in four different cultural and religious environments: Japanese (Buddhism and Shinto), Russian-Buryat (Buddhism, Shamanism), Russian-Slavic (Christian Orthodoxy) and French-speaking Swiss (Catholic and reformed Christianity) we show that children often imagine and depict god using the same colours: primarily yellow and blue. Apparently, god is often imagined by children as light or in light (yellow) and dwelling in the sky (blue). These results parallel historical and religious studies showing that the light enjoys prominent and most powerful symbolism and association with the divine. Complementary analysis of possible effect of child’s age, gender, and schooling (religious or regular) did not affect the main result. This research also introduced a novel approach to data analysis by using computer vision in psychological studies of children’s drawings. The automated colour identification method was developed to extract colours from scans of drawings. Despite some difficulties, this new methodology opens an interesting avenue for future research in children’s drawings and visual art.
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Dandarova-Robert, Zhargalma, Christelle Cocco, Grégory Dessart, and Pierre-Yves Brandt. "Where Gods Dwell? Part II: Embodied Cognition Approach and Children’s Drawings of Gods." In When Children Draw Gods, 171–87. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-94429-2_7.

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AbstractEmpirical demonstrations of the embodied and grounded cognition approach, involving diverse areas and phenomena, have increased exponentially in recent years. However, little research has been done in the religious domain. To the best of our knowledge, no study based on this theoretical framework has explored spatial dimension in pictorial representation of the divine in children’s drawings or in religious art in general. The present study represents the very first attempt to investigate if and how spatiality is involved in the way children depict the divine in their drawings. Drawings collected from four groups of participants (n = 1156, ages 6–15) characterized by different cultural and religious environments: Japanese (Buddhism and Shinto), Russian-Buryat (Buddhism, Shamanism), Russian Slavic (Christian Orthodoxy), and French-speaking Swiss (Catholic and reformed Christianity) were annotated using the Gauntlet annotation tool and then analysed. The main result indicates that children from all four groups generally depict god (the centre of the annotated representation) in the upper part of their drawings. Further testing indicates that the type of composition (for instance, god depicted alone or as standing on the ground where the sky is also depicted) did not serve as a major influence on the child’s placement of god.
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Rhodes, Robert. "Why does Shin Buddhism Reject the Worship of the Kami?" In Exploring Shinto, 186–98. Equinox Publishing, 2020. http://dx.doi.org/10.1558/equinox.39490.

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It is well known that most Japanese people possess multiple religious identities, stereotypically praying at Shinto shrines on New Year’s Day, getting married at a Christian church and holding funerals at Buddhist temples. Several Japanese religions however, notably Shin Buddhism, have rejected this pluralistic stance. Here the reasons for Shin Buddhism’s formal rejection of kami worship, a position known in as jingi fuhai 神祇不拝, are considered. Second a more conciliatory position towards the Japanese kami is considered, which arose under the influence of Zonkaku存覺 (1290-1373) and Rennyo 蓮如 (1415-1499). Third, two stories in Gōzei’s仰誓 (1721-1794) Myōkōnin-den 妙好人伝 (Biographies of the Myōkōnin) from the late Edo period are explored to see how he sought to promote the normative Shin Buddhist position towards the kami, even while presenting evidence that it was not always strictly observed in practice.
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Toaff, Ariel. "Converts and Apostates." In Love, Work and Death, 143–65. Liverpool University Press, 1996. http://dx.doi.org/10.3828/liverpool/9781874774198.003.0008.

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This chapter studies the phenomenon of conversion and baptism in the Italian cities of the late Middle Ages, assessing its impact on the Jewish community. The Jews of late medieval Italy were dispersed throughout hundreds of small and isolated communities, immersed in a Christian society whose power of attraction could make itself felt well in excess of an already crushing numerical superiority; this inevitably left their numbers exposed to depletion by conversion and baptism. Scholars are virtually unanimous in agreeing that the number of baptisms within Italian Jewry rose sharply during the Counter-Reformation, as a result of the Church's increasingly intense policy of conversion and the antisemitic measures taken by the popes from the middle of the sixteenth century onwards. One constant policy among the Umbrian communes towards converted Jews was to water the new plants with more or less abundant alms and other benefits, such as exemption from taxes and the right of citizenship. However, whatever the reasons for their conversion, neophytes often became objects of hostility in Jewish circles, while at the same time finding themselves exposed to the distrust and suspicion of Christian society.
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Potter, David. "Constantine and the Christian Church." In Disruption, 13–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197518823.003.0002.

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Christianity develops on the fringe of Roman intellectual society, gradually drawing new converts, into the fourth century. Constantine transforms Christianity from a fringe movement to the central intellectual movement in the Roman Empire when he converts as part of an effort to provide the empire with a new governing ideology. A crucial aspect of the conversion of Constantine had been the collapse of the ideological core of the imperial system in the previous century, which undermined faith in existing institutions and created space for radical redefinitions of imperial power which, even before Constantine, has stressed a reimagined connection between emperors and the gods.
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Kling, David W. "Upper-Caste Conversions (1500–1900)." In A History of Christian Conversion, 517–49. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0020.

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After tracing the early Christian presence in India and discussing the nature of the caste system, this chapter profiles individuals—well-known upper-caste nineteenth-century converts from Hinduism. As in China, the missionary presence in India was a necessary but not sufficient factor in Christianity’s spread. Missionaries initiated the first conversions, but within a generation or two, Indian Christians became the primary instruments for the spread of the gospel. Communication never flowed in one direction, from missionary to Indians. Increasingly, Indians converted on their own terms and adapted Christianity to meet their own particular concerns and to indigenize their faith by separating Christ from the trappings of Western, colonial Christianity. Converts discussed include Krishna Mohan Banerjea, Baba Padmanjee, Krishna Pillai, Narayan Vaman Tilak, Pandita Ramabai, and Brahmabandhab Upadhyay.
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Nicola, Bruno De. "The Role of the Domestic Sphere in the Islamisation of the Mongols." In Islamisation, 353–76. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474417129.003.0018.

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The Islamisation of the Mongols in the thirteenth and fourteenth centuries exhibits some distinctive features compared with the adoption of Islam by other groups. Unlike the cases of the Christian communities of the Middle East during the initial Islamic conquest or the Zoroastrians of Iran, in which the native populations adopted the religion of their conquerors, for the Mongols in the Middle East and Central Asia, conversion followed the opposite trajectory: the conquerors adopted Islam from the native peoples.2 Thus the historical context within which the Mongols (or rather, some Mongols) adopted Islam was more akin to the Germanic peoples who adopted Christianity in the fifth century, or to the Hungarians in the ninth century, rather than to most populations that historically adopted Islam. This difference represents a shift in the power relationship between the converter and the convert that needs to be taken into account when approaching the Islamisation of the Mongols.
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"2. Converts to Confession: From Ychu- (with Straws) to Confessacu- (as a Christian)." In Sin and Confession in Colonial Peru, 50–83. University of Texas Press, 2014. http://dx.doi.org/10.7560/728486-004.

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Dandekar, Deepra. "The Context of The Subhedar’s Son." In The Subhedar's Son, 1–22. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914042.003.0002.

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This chapter discusses different social questions that were important for Brahmin conversion in the nineteenth-century Marathi mission. It begins with the racialization of religion at the mission, highlighting the question of rescued African slaves and the importance of retaining caste status among upper-caste converts. The chapter explores how caste identity among Brahmin converts in Nasik was produced from experiences of ostracism and oppression. While European missionaries oppressed native converts, Hindu Brahmins from Nasik ostracized Christians, who were disallowed from entering Nasik and lived in a Christian inhabitation called Sharanpur. The Subhedar’s Son is a perfect example of a conversion biography that simultaneously highlights Brahmin-Christian ancestry and the discrimination meted out to converts by Hindus. The book also demonstrates how writing about conversion and Christianity utilized borrowed emotions and experience from an entire vernacular literary domain that inscribed religious modernity and individual emancipation.
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Reports on the topic "Christian converts from Shinto"

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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.
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