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Journal articles on the topic 'Christian de'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Burgos Velasco, Juan Manuel. "Christian Philosophy, Christian Philosophers or Christians Making Philosophy?" Forum Philosophicum 28, no. 1 (2023): 27–46. http://dx.doi.org/10.35765/forphil.2023.2801.02.

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The objective of this paper is to reflect on the proper way for Christians to do philosophy, in respect of which I have been inspired by a phrase attributed to Cardinal Newman: “We do not need Christian philosophy. We need Christians making good philosophy.” This sentence can appear controversial, but I believe it is not, if its content is made explicit in an appropriate way. To better develop what I understand Newman to be proposing here, I have added another category to his statement, with the consequence that my own text falls into three sections: 1) on Christian philosophy; 2) on Christian

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Aleksiun, Natalia. "Christian Corpses for Christians!" East European Politics and Societies: and Cultures 25, no. 3 (2011): 393–409. http://dx.doi.org/10.1177/0888325411398913.

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In this article, the author analyzes the campaign that captured the attention of medical colleges at Polish Universities in Warsaw, Vilno, Cracow, and Lvov during the 1920s and 1930s. The author discusses calls made by right-wing students for a regular supply of Jewish corpses matching their percentage among the students, and the ways in which university authorities and Polish Jewish communal leaders responded to these demands. Clearly, driving Jews out of the medical profession combined traditional prejudicial thinking about Jews with modern racial science and corresponded with the more gener

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Clooney, Francis X. "Extending the Canon: Some Implications of a Hindu Argument about Scripture." Harvard Theological Review 85, no. 2 (1992): 197–215. http://dx.doi.org/10.1017/s0017816000028856.

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Can the sacred texts of non-Christian religious traditions be revelatory for Christians in a fashion that is more than vague and merely theoretical? This question is central within the larger project of understanding the significance of the various world religions for Christians, and the effort to answer it must proceed according to three specific tasks.First, it is necessary to describe the ways in which the Christian tradition predisposes and constrains Christian believers on the issue of whether non-Christian texts can be revelatory words of God for non-Christians, for Christians, or for bo

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Panegyres, Konstantine. "Christian and Non-Christian Agricultural Deities." Mnemosyne 70, no. 1 (2017): 115–29. http://dx.doi.org/10.1163/1568525x-12342123.

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This article explores a continuity in the use of agricultural deities in rural areas by Christians and non-Christians. Beginning with a discussion of a passage from Arnobius’Adversus nationes, it argues that the same traditions and spells emerge in the agricultural sphere in both non-Christian and Christian times, even though the deities described in the traditions and spells changed. It does so by comparatively analysing different agricultural spells and traditions, with particular attention given to specific examples ranging frombctoad. Ultimately, the article suggests how and why those invo

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Godwin, Tony C., and Joyce G. Crouch. "Subjects’ Religious Orientation, Counselor'S Orientation and Skill, and Expectations for Counseling." Journal of Psychology and Theology 17, no. 3 (1989): 284–92. http://dx.doi.org/10.1177/009164718901700310.

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The present study is a partial replication of Pecnik and Epperson's (1985a) study of expectations for Christian counseling versus counseling of an unspecified orientation, with the additional aim of clarifying the possible impact of counselor skill and social desirability upon these expectations. Undergraduate psychology students read one of four profiles of a counselor: Christian orientation, high skill; Christian orientation, unspecified skill; unspecified orientation, high skill; unspecified orientation, unspecified skill. These subjects, designated as Christian and non-Christian, rated the

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Tjeltveit, Alan C. "Lost Opportunities, Partial Successes, and Key Questions: Some Historical Lessons." Journal of Psychology and Theology 40, no. 1 (2012): 16–20. http://dx.doi.org/10.1177/009164711204000103.

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To shed light on some key perennial issues, I discuss several historical efforts to discern optimal understandings of human persons that take seriously both Christian faith and academic psychology. These include Gordon Allport's disguised integrative efforts; a 1924 book, An Elementary Christian Psychology; and Paul Meehl's 1958 integration book. I conclude that opportunities are lost: when seeking respectability becomes a primary motivator for Christians interested in psychology when psychology's implicit ethical and metaphysical assumptions are not recognized and critiqued, when efforts to c

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Duff, Nancy J. "Christians Preparing for Conversation: Jewish–Christian Relations." Theology Today 74, no. 3 (2017): 243–51. http://dx.doi.org/10.1177/0040573617721914.

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This article suggests that Christians need to prepare for Jewish–Christian conversation by cultivating a better knowledge of Jewish traditions and by critically examining Christian doctrine and biblical interpretation to rid Christian language and attitudes of anti-Judaism. To do the latter, Christians do not have to give up core beliefs of the Christian faith.

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Heim, S. Mark. "Christianity and Islam: Two Kinds of Difference." Review & Expositor 105, no. 1 (2008): 27–38. http://dx.doi.org/10.1177/003463730810500104.

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Christian engagement with Islam poses the question: what theological sense can we make of a supersessionist approach to our own tradition? This essay sketches a Christian interpretation of Islam that combines the respectful encounter with religious pluralism and the hope for Christian ecumenism. Christians may thus view Islam in part as spreading the same faith and truth that Christians seek to follow. Simultaneously, Christians may view Islam as a profound and integral alternative to Christian faith and practice. The author briefly examines implications of this combined approach for a Christi

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Jacobs, Carly M., and Elizabeth Theiss-Morse. "Belonging In a “Christian Nation”: The Explicit and Implicit Associations between Religion and National Group Membership." Politics and Religion 6, no. 2 (2013): 373–401. http://dx.doi.org/10.1017/s1755048312000697.

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AbstractIf many consider the United States to be a Christian nation, how does this affect individuals who are American citizens but not Christian? We test two major hypotheses: (1) Americans consider Christians to be more fully American than non-Christians. We examine whether Americans explicitly and implicitly connect being Christian with being a true American; and (2) Christian Americans are more likely to be patriotic and set exclusive boundaries on the national group than non-Christian Americans. Among non-Christians, however, those who want to be fully accepted as American will be more pa

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Miller, Matthew R., and JohnMark Bennett Beazley. "Christian Spiritual Formation in the Classical School." Journal of Spiritual Formation and Soul Care 11, no. 2 (2018): 230–40. http://dx.doi.org/10.1177/1939790918796834.

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Classical Christian education has ancient roots in the Christian church. In recent days, Christians have attempted to recover this classical tradition. Many cite the intellectual rigor vis-à-vis public schools as the reason for choosing classical Christian education. However, intellectual rigor is only one part of the classical tradition. More importantly, classical Christian education seeks to develop morally upright Christians. This education forms the character of Christians so that they may live faithfully in the world. This article describes how classical Christian education works at High

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Buell, Denise Kimber. "Producing Descent/Dissent: Clement of Alexandria's Use of Filial Metaphors as Intra-Christian Polemic." Harvard Theological Review 90, no. 1 (1997): 89–104. http://dx.doi.org/10.1017/s0017816000006192.

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In the second century, Christians vied with each other to produce an authoritative discourse on Christian identity. Some early Christians deployed historically- and culturally-specific notions of procreation and kinship in their struggles with each other over claims to represent the truth of Christian biblical interpretation, practices, and doctrine. The extant writings of the late second-century Christian author Clement of Alexandria offer a generous range of contexts for exploring the nuances of this practice. This study comprises one facet of a larger investigation into early Christian use

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Biaf, Raymon Imanuel, and Ezra Tari. "Peran Guru Pendidikan Agama Kristen Dalam Mengembangkan Kepedulian Ekologi Pada Generasi Muda Kristen." Scholars 2, no. 1 (2024): 57–68. http://dx.doi.org/10.31959/js.v2i1.2377.

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the increasingly alarming ecological crisis demands efforts to build awareness and concern for the environment, especially among the younger generation of Christians. This study aims to determine the role of Christian Religious Education teachers in shaping a generation of Christians who care about the ecological crisis. Using a qualitative approach with descriptive methods, data collection was conducted through interviews, observations, and filling out questionnaires. The results showed that Christian Religious Education teachers have an important role in shaping a Christian generation that c

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Andrejevs, Ņikita. "“Citādāks reps” vai “kristīgā glance”: Dievs un pasaule Latvijas kristīgajā repā." Ceļš 73 (December 2022): 6–23. http://dx.doi.org/10.22364/cl.73.01.

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Historically, Christian rap emerged in the context of Evangelical Christianity in the US. Since its birth in the 1970s, it has been often represented as a tool for evangelization and outreach in the modern urban environment. Although there are stories of purported success of these attempts, most US Christian rappers have since turned to Christians as their primary audiences. There are two main attitudes towards the world and its culture among Christian rappers that are manifest in their approach to the style of their songs. Nevertheless, the general attitude towards the world and culture in Ch

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Park, Jerry Z., and Joyce C. Chang. "Centering Asian Americans in Social Scientific Research on Religious Communities." Theology Today 79, no. 4 (2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.

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Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a

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Lu, Chengci. "Developments and Conflicts between Christianity and Feminism." Highlights in Business, Economics and Management 47 (February 8, 2025): 159–64. https://doi.org/10.54097/hjx6mr30.

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Christianity, one of the primary world religions, has profound influences in shaping people's views of gender equality. Many Christians perceive feminism to be against Christian doctrine regarding issues like marriage and gender equality. However, Christian feminists refute this with claims that reinterpreting the Bible helps reveal hidden ideas supporting gender equality - leading to further investigation of this relationship between Christianity and feminism. This research topic addresses Christian feminism's development alongside its conflicts with conservative Christian forces - particular

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Velu, R. "Christian’s struggle and Quest for Spiritualism in John Bunyan’s Pilgrims’ Progress." International Journal of English Literature and Social Sciences 8, no. 4 (2023): 070–72. http://dx.doi.org/10.22161/ijels.84.11.

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John Bunyan was longing for Religion. Author makes the use of Allegory as a literary device which gives him more space to explore his Didactic aims. This religious fiction has given as an autobiographical element. Christian is protagonist. Knowledge is gained through travel by portraying Christian and his companions learning from their mistakes. Whenever Christian puts up with problems and difficult, he prays God Christian carries load on his back. He goes the place where is fenced on both side with wall which is called ‘Salvation’. Christian’s Wife Christiana also struggles in the second part

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Safira Supriani Jangga Ndewa, Melisa Melomfia Lestari, and Semuel Linggi Topayung. "Menanam Jiwa Kepemimpinan Kristen Sejak Remaja di Era Digital." Sukacita : Jurnal Pendidikan Iman Kristen 2, no. 3 (2025): 51–62. https://doi.org/10.61132/sukacita.v2i3.997.

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Instilling a Christian leadership spirit since adolescence can have a very important influence on the Christian environment or life both in non-Christian environments Christian leadership can also shape a person’s individual character and instill Christian values in the surrounding environment, thus providing a good example for fellow christians both in non-Christian enviroments Christians leadership is not only about how potential leaders can lead others but must also be able to lead themselves in today’s digital era this article discusses the improtance of instilling a christian leadership s

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Pålsson, Katarina. "“We Are a Royal and Priestly Race”: Ethnic Reasoning in Jerome’s Views on Asceticism and the Church." Journal of Early Christian Studies 33, no. 2 (2025): 191–219. https://doi.org/10.1353/earl.2025.a962350.

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Abstract: Scholarship in the last decades has increasingly paid attention to the rhetoric of race and peoplehood in early Christian literature. It has been shown how the construction of Christian identity took place through ethnic reasoning, with writers using metaphors of parenthood, kinship, homeland and descent to express what it meant to be a Christian. These studies have typically focused on pre-Constantinian Christianity and the construction of Christian identity in relation to Jews and “pagans” and, to some extent, Christian “heretics.” The present article emerges from the question of w

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CUI, Yang, and Meng HE. "The Abolition and Reconstruction of a Church A Case Study of Christian Localization in Nu Village within the North Sino-Myanmar Boundary." International Journal of Sino-Western Studies 21 (December 9, 2021): 55–67. http://dx.doi.org/10.37819/ijsws.21.140.

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The church is an important place for Christians to practice their faith. It has also become an important symbol to highlight the history memory of the village in the ethnic areas of the North Sino-Myanmar Boundary. Christianity was introduced into Nu people for nearly one hundred years, Christian faith has become an important part of its cultural tradition. A history of the construction of the Christian church is the history of the Christian faith. To explore the process of the construction, abolishment and reconstruction of the Christian church is to reveal the dynamic change process of the C

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Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina, and Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang." Bogoslovni vestnik 79, no. 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.

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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background

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Raheb, Tala. "Christian Agency and Lutheran Personal Status Laws in Palestine." Exchange 49, no. 3-4 (2020): 278–96. http://dx.doi.org/10.1163/1572543x-12341570.

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Abstract In describing Christianity in the Middle East, scholars often highlight religious oppression, especially in relation to the larger Islamic context. Such contentious descriptions often cast Christians in the role of dhimmis, who are tolerated but not regarded as equal members of Muslim societies. Only in recent years some scholars have begun to modify their depictions of Christians and Christian-Muslim relations in the Middle East. While Christians in the Middle East have experienced and in certain regions continue to experience persecution, solely portraying them as victims does not d

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Salauwe, Irafanda. "PENTINGNYA MORALITAS BAGI KEHIDUPAN ORANG KRISTEN BERDASARKAN ULANGAN 24 :14-15." Sabda: Jurnal Teologi Kristen 3, no. 2 (2022): 29–34. http://dx.doi.org/10.55097/sabda.v3i2.27.

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The importance of Morality for Christian life. In this article, the author talks about how to be a Christian with good morals, love others, and of course have an impact on the lives of the surrounding community. In this case, the author invites Christians not only to care about the people around them but how Christians care, embrace marginalized people who have nothing. Apart from that, as Christians, we must play an important role in the sense that we are to be examples for our neighbors. This study of Deuteronomy discusses how a Christian can love his fellow human beings. In this article, th

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ITO, Akihiro. "An Analysis of Bylaws of Christian School Corporations in Japan: The Impact of Christianity on Organizational Governance." Higher Education Governance and Policy 3, no. 2 (2022): 120–32. http://dx.doi.org/10.55993/hegp.1217204.

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Keywords: bylaws; governance structure; Christian school corporations; university; Japan This study investigated the effects of Christianity-related (CR) words in bylaws on governance structures in Christian school corporations (CSCs) that established higher education institutions, such as private universities, in Japan. Governance structures in religious school corporations in Japan are characterized by the specific religion. Therefore, CR words in CSCs’ bylaws are powerful clues to identify the characteristics of their governance structures. This study examined the bylaws of three Protestant

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Igreja, Victor, and Béatrice Dias Lambranca. "The Thursdays as They Live: Christian Religious Transformation and Gender Relations in Postwar Gorongosa, Central Mozambique." Journal of Religion in Africa 39, no. 3 (2009): 262–94. http://dx.doi.org/10.1163/157006609x449946.

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AbstractThis paper focuses on gendered processes of socialization experienced by Christian religious groups in different Christian churches in post-civil war Gorongosa, a district in the centre of Mozambique. Discourses of radical social transformation through Christian interventions and experiences are prominent among Christians, both men and women. Yet a comprehensive and longitudinal analysis of the social world in which the Christian groups are embedded and the performances of Christian men and women demonstrates the emergence of complex processes of transformation and continuities with lo

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Hansen, Benjamin. "Making Christians in the Umayyad Levant: Anastasius of Sinai and Christian Rites of Maintenance." Studies in Church History 59 (June 2023): 98–118. http://dx.doi.org/10.1017/stc.2023.6.

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Toward the end of the seventh century, Anastasius of Sinai took it upon himself to offer advice to lay Christians facing a new Umayyad world. For Anastasius, Christian identity needed simplification. In his Edifying Tales and Questions and Answers, he would de-emphasize theology, arguing that Christian identity was a more basic affair, involving baptism, the eucharist and the sign of the cross. For him, these were ‘rites of maintenance’, acts which sustained Christian identity in a fluid world of religious alternatives. Such actions warded off the demonic and drew a clear boundary between Musl

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Meyer, Barbara U. "Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?" Religions 13, no. 8 (2022): 736. http://dx.doi.org/10.3390/rel13080736.

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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that

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Bonar, Chance E. "Late Ancient Christian Anxiety over Islamic Geographies of Containment: Two Examples." Religions 15, no. 10 (2024): 1225. http://dx.doi.org/10.3390/rel15101225.

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In the seventh and eighth centuries CE, Christians across the Mediterranean were experiencing the consequences of the rise of Islam and its expansion. With this challenge to Christian hegemony in the eastern Mediterranean, Christian writers began to ask about the effect of Islamic expansion on their own lives, practices, and worlds to come. In this article, I aim to contextualize two examples of how late ancient Christians questioned their ability to remain Christian in the face of both Islamic captivity and assimilation: 3 Apocryphal Apocalypse of John (3 Apocr. Apoc. John) and Anastasius of

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Craft, Christy Moran, and Yang Yang. "Academic experiences, perceptions of curricular diversity, and academic performance: A study of undergraduate Christian students in faith-based student organizations." Journal of Campus Activities Practice and Scholarship 2, no. 2 (2020): 13–23. http://dx.doi.org/10.52499/2020009.

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The purpose of this study was to gain a better understanding of undergraduate Christian students involved in faith-based student organizations at one public, Midwestern research university. Specifically, we were interested in examining select academic experiences, perceptions of the religious and spiritual diversity in the curriculum, and the academic performance of these students as compared to other Christian students and non-Christian students. To that end, we analyzed data collected through a campus climate survey. Findings revealed that Christian students in faith-based student organizati

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Thompson, James W. "Preaching to Philippians." Interpretation: A Journal of Bible and Theology 61, no. 3 (2007): 298–309. http://dx.doi.org/10.1177/002096430706100306.

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Preachers who discover the distance between the ancient text and the contemporary church may find that words addressed to vulnerable Christians in a pre-Christian era leap over the distance of the centuries to address Christians in a post-Christian era.

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Aftyka, Leszek. "Christian Caritas in Christian Pedagogy." Journal of Vasyl Stefanyk Precarpathian National University 5, no. 1 (2018): 102–6. http://dx.doi.org/10.15330/jpnu.5.1.102-106.

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The article highlights the leading ideas of Christian pedagogy, which are the upbringing of children and youth of spiritual and moral values. The author stresses that Christian pedagogy serves the effective tool for the formation of the spirituality of the younger generation, the formation of philosophical representations and beliefs, etiquette, spiritual traditions and values of people in the universally accepted commandments of God. Considerable attention is paid to the formation of high morality of the younger generation, etiquette, love of people, religiousness, etc. In the Christian relig

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Stern, Sacha. "Christian Calendars in Medieval Hebrew Manuscripts." Medieval Encounters 22, no. 1-3 (2016): 236–65. http://dx.doi.org/10.1163/15700674-12342223.

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The phenomenon of Christian calendars in Hebrew has largely been ignored in modern scholarship; yet it points to an important dimension of Jewish-Christian relations, and more specifically Jewish attitudes towards Christianity, in late medieval northern Europe. It is also evidence of transfer of religious knowledge between Christians and Jews, because the Hebrew texts closely replicate, in contents as well as in layout and presentation, the Latin liturgical calendars, which in many cases the Hebrew scribes must have used directly as base texts. Knowledge of the Christian calendar was essential

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H. A Tuan, Yoram, and Aprianus L. Moimau. "The Concept of Physical Death from a Christian Perspective: Belief, Hope, and Meaning." Theological Journal Kerugma 7, no. 2 (2024): 130–38. http://dx.doi.org/10.33856/kerugma.v7i2.433.

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This study aims to explore the concept of physical death from a Christian perspective, focusing on the beliefs, hopes, and meanings associated with it. Using a literature review method, data was gathered from books and articles addressing death within Christian thought. The analysis reveals three significant insights. First, Christian beliefs about physical death include varied understandings of life after death, the relationship between soul and body, and the role of Jesus Christ in death and eternal life. Second, Christian hope regarding physical death encompasses aspects such as the anticip

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Islam, Tazul. "Christian-Muslim Relations: an Analysis of the Quranic Articulation of Christian Friendliness to Muslims." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 17, no. 1 (2019): 24–37. http://dx.doi.org/10.1163/22321969-12340068.

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Abstract The Quranic discourse on Christians is paradoxical because its narratives express both compliments and condemnation, reproach and rapprochement. Scholars debate the sentiments behind the Quranic assertion that Christians are “certainly nearest in friendship” to the Muslim believers (Q 5:82). While some believe that this forms an incentive for rapprochement between Muslims and Christians, others interpret it in completely the opposite way. As such, this study aims to answer the fundamental question of whether Christian-Muslim friendship is possible. To come to a conclusion, it will exa

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Kis, Klára. "Harag és agresszió a keresztyén viselkedéskultúrában." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (2021): 163–76. http://dx.doi.org/10.24193/subbtref.66.2.08.

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Abstract. Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disabling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communities. Keywords: anger, aggression, Christian community,

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Lawrence, Neal. "Designing Educational Organisation in a Christian Context." Journal of Education and Christian Belief 2, no. 2 (1998): 115–26. http://dx.doi.org/10.1177/205699719800200206.

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IS IT NECESSARY or even possible to design educational organisation after a distinctly Christian pattern? How Christian an organisation is surely depends on more than attaching the label ‘Christian’ or even the carrying out of a Christian mission. There is perhaps an unspoken assumption by Christians that when they organise to carry out a Christian purpose, they will inevitably do so in a Christian way. Ultimately, all Christian organisations have an educating agenda of some sort, ranging from formal school education to a multiplicity of other educating activities. But is a Christian oganisati

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Zhou, Yun. "Envisioning an Ideal Christian Family in Republican China." Review of Religion and Chinese Society 8, no. 2 (2021): 194–215. http://dx.doi.org/10.1163/22143955-08020006.

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Abstract Amid debates and discussions on the institution of the family in Republican China, foreign missionaries and Chinese Christians played an active role in promoting an ideal Christian family. This article investigates the three waves of prominent theological thinking that underpinned changing ideals of the Christian family throughout the Republican period: Chinese society’s encounter with the gendered ethics of the Christian community in the early Republican period, discussions of domesticity by Chinese Christians amid the social gospel movements of the 1920s, and discussions of domestic

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Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins." Harvard Theological Review 106, no. 4 (2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.

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At least since the time of Ferdinand Christian Baur in the mid-nineteenth century, the concepts of “Jewish Christianity” and “Gentile Christianity,” together with related binary pairs (Jewish Christian / Gentile Christian, Jews / Gentiles), have functioned as basic categories in the critical investigation of Christian origins. Adopting the voice of his hero Paul, Baur speaks of “my Gospel of Gentile Christianity, as opposed to Jewish Christianity,” the English terms renderingHeidenchristentumsandJudenchristentums, respectively. Speaking of Paul's success in establishing “a Gentile Christianity

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Anitei, Julian. "Christian Bioethics and Post-Traditional Christians." Christian bioethics: Non-Ecumenical Studies in Medical Morality 5, no. 3 (1999): 267–70. http://dx.doi.org/10.1093/chbi.5.3.267.6889.

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Anitei, J. "Christian Bioethics and Post-Traditional Christians." Christian Bioethics 5, no. 3 (1999): 267–70. http://dx.doi.org/10.1076/chbi.5.3.267.6889.

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Goodwin, Deborah. "'Nothing in Our Histories': A Postcolonial Perspective on Twelfth-Century Christian Hebraism." Medieval Encounters 15, no. 1 (2009): 35–65. http://dx.doi.org/10.1163/138078508x286824.

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AbstractThis essay examines how twelfth-century Christian Hebraism, as an aspect of biblical exegesis, contributed to producing Christian knowledge of the Jewish Other. It argues that Christian Hebraism was symptomatic of strategies central to the formation of Christian identity, a process to which Jews were essential not only as foils, but as collaborators. An alternative approach to Christian Hebraism, its contributions to a volatile Christian identity, and its status as both a cause and an effect of changing relations between Jews and Christians in the period, is demonstrated by the applica

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Salem, Salem A. "Muslims and Christians Face to Face." American Journal of Islam and Society 15, no. 2 (1998): 137–41. http://dx.doi.org/10.35632/ajis.v15i2.2187.

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Muslims and Christians Face to Face is an academic research work thatobserves the various response of Muslims to Christianity and Christians toIslam. It is written by Kate Zebiri, who is a lecturer in Arabic and IslamicStudies at the School of Oriental and African Studies, University of London.In the first chapter, "Factors Influencing Muslim-Christian Relations," Zebiridiscusses the four factors that affect Mu Jim and Christian perceptions of eachother.The first factor is what the Qur'an says about Christians and Christianity, andthe way in which the Qur'anic material has been interpreted. Wi

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Sidianto, Daniel, Yanto Paulus Hermanto, and Julia Tanama. "Bisnis Peralatan Sembahyang Ditinjau Dari Etika Kristen." Manna Rafflesia 9, no. 1 (2022): 154–67. http://dx.doi.org/10.38091/man_raf.v9i1.279.

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There are several business sectors that disturb the tranquility of Christian life, types of business: producers of prayer paper, producers of hio or incense to hold ritual worship of gods, the making of statues of gods of worship. If the businessman is a non-Christian then it will certainly not cause problems, but if the businessman is a Christian then bring him into a dilemmatic state. What is the attitude of Christians towards life for this business of prayer equipment. First, it is indicated the problem of how the character of Christian businessmen is viewed from Christian Ethics. Christian

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Park, Jerry Z., Joyce C. Chang, and James C. Davidson. "Equal Opportunity Beliefs beyond Black and White American Christianity." Religions 11, no. 7 (2020): 348. http://dx.doi.org/10.3390/rel11070348.

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Scholars in critical race and the sociology of religion have independently drawn attention to the ways in which cultural ideologies drive beliefs about inequalities between groups. Critical race work on “abstract liberalism” highlights non-racially inflected language that tacitly reinforces White socioeconomic outcomes resulting from an allegedly fair social system. Sociologists of religion have noted that White Evangelical Christian theology promotes an individualist mindset that places blame for racial inequalities on the perceived failings of Blacks. Using data from the National Asian Ameri

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Grimm, Tammie Marie. "Ordinary, Everyday Discipleship: Banding Together for Faithful Living at Home, Work, and in the World." Christian Education Journal: Research on Educational Ministry 17, no. 2 (2020): 347–59. http://dx.doi.org/10.1177/0739891320919418.

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The rediscovery of the church calendar, specifically Ordinary time and the daily office in popular Christian publishing, prompts the recovery of the whole of everyday life as integral to Christian discipleship. This paper considers how intentional Christian community in the spirit of the eighteenth-century Methodists that leverages insights from transformational learning theory offers contemporary Christians an opportunity for considering the small moments of everyday as important to faithful Christian discipleship.

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Resnick, Irven M. "A Wet Nurse Debate: Jews, Christians, and Later Medieval “Racism”." Medieval Encounters 30, no. 4 (2024): 465–504. http://dx.doi.org/10.1163/15700674-12340194.

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Abstract It is clear that medieval Jews employed Christian wet nurses, as well as other Christian domestic servants, and that ecclesiastical condemnations did not prevail against social and economic interests. In Etsi Judeos Pope Innocent III, who had earlier complained loudly that Jews across France are unscrupulous usurers, thieves, blasphemers, and secret murderers of Christians, added the unsubstantiated complaint that “on the day of the Lord’s Resurrection,” i.e., Easter, after they have received the Eucharist, “the Jews make these women,” that is, Christian wet nurses, “pour their milk i

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Thoriquttyas, Titis. "Being Christian Women in The Veranda of Mecca: Symbolizing of Jilbab as In-Between Position." Millati: Journal of Islamic Studies and Humanities 2, no. 1 (2017): 85. http://dx.doi.org/10.18326/mlt.v2i1.85-104.

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This study sketches light on the implementation of sharia law in Aceh which does not explicitly oblige the Christians to wear jilbab (headscarf). However, in reality some Christian women perforce in wearing headscarf in public. Unlike many other studies which highlighted on the implementation of sharia law, this study pinpoints the attitude of Acehnese Christian women’s negotiation as the minority who live under the sharia law. The participative observation is implemented in Langsa, Aceh which is supported by using deep interview to Christian housewifes, teachers and students. This study exami

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Galvin, John P. "“I Believe...in Jesus Christ, His Only Son, Our Lord”." Interpretation: A Journal of Bible and Theology 50, no. 4 (1996): 373–82. http://dx.doi.org/10.1177/002096439605000404.

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Christians recognize that the earthly Jesus can never be captured fully by historical scholarship. They recognize as well that Christian faith is not based on historical reconstructions. These recognitions notwith-standing, Christians insist that some elements of Jesus' life, which are open to historical research, are of central concern to Christian faith.

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Jońca, Maciej. "IIS QUI AD ME TAMQUAM CHRISTIANI DEFEREBANTUR, HUNC SUM SECUTUS MODUM. ŚRODKI DOWODOWE ZASTOSOWANE W PROCESIE CHRZEŚCIJAN PONTYJSKICH W RELACJI PLINIUSZA MŁODSZEGO (EP. 10,96)." Zeszyty Prawnicze 5, no. 2 (2017): 99. http://dx.doi.org/10.21697/zp.2005.5.2.05.

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<In>iis quiad me tamquam christiani deferebantur, hunc sum secutus modum. Evidence Applied in the Persecution of Pontian Christians According to Pliny the Younger (Ep. 10,96)SummaryIn 1st and 2nd centuries A. D. Christians were occasionally persecuted and punished just for being Christians (nomen christianurn). The letter drafted by Pliny the Younger to emperor Trajan constitutes the most significant non-Christian source providing information on the procedures applied in these circumstances. Pliny mentions three groups of people that emerged due to the presented above activities: the Chr

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Bassal, Ibrahim. "HEBREW AND ARAMAIC ELEMENTS IN THE ISRAELI VERNACULAR CHRISTIAN-‐ARABIC AND IN THE WRITTEN CHRISTIAN ARABIC OF PALESTINE, SYRIA, AND LEBANON." Levantine Review 4, no. 1 (2015): 86. http://dx.doi.org/10.6017/lev.v4i1.8721.

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This essay examines the Hebrew and Aramaic residues in the Arabic vernacular spoken by Israeli Christians and the written Arabic of Christians in the Holy Land, Syria, and Lebanon. The corpus of the spoken Christian-Arabic under consideration here is based on cassette recordings of elderlies who live in Christian villages in northern Israel - namely in Fassuta, Me’ilya, Tarshiha, Bqe’a, Jiish, Kufir Yasif, Ekreth, Bir’im, Ibilleen and Shfa’amir.The corpus of the written Christian-Arabic being reviewed is based mainly on folk tales, poems, proverbs, dictionaries, Bible translations, books of in

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Taylor, John Wesley. "Aesthetics in Christian education." Asia Adventist Seminary Studies 3, no. 1 (2000): 51. https://doi.org/10.63201/grws9934.

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Concept confusion readily assaults the Christian mind. For certain Christians, "beauty" and "sin" have become synonyms, mirror images of depravity and degradation. Furthermore, these individuals often equate piety with somberness, drabness with holiness. If one experiences delight, such feelings must be inevitably wrong and the source of pleasure inherently evil. By some, the injunction "love not the world" (1 John 2:15) is viewed, in fact, as a grim warning against literature, music, and art. Such aesthetic experiences are viewed as subtle, sinister attempts to sneak worldliness in through th

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