Journal articles: 'Christian - Historical'

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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 (March 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 create a Christian Psychology are based on a particular cultural-historical understanding of Christian faith that is assumed to be the only correct view of it, when Christians fail to engage with mainstream psychology when Christians fail to address rigorously key problems in the psychology/Christian faith interface, when Christians use ambiguous or supposedly neutral language to pursue Christian goals, and when Christians fail to work through thoroughly and develop fully the implications of Christian faith for our understandings of the psychological dimensions of embodied human persons.

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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 (October 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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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 of a mixed village called Phung Khoang, contrasting the Christian vs. non-Christian cultural-religious views, and then discussing both the collaboration and tension played out over various historical periods.

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Copeland (郭麦克), Michael L. "“The Hatred in My Heart”: Challenges and Opportunities of Han Christian Identity in Engaging Uyghur Muslims." Mission Studies 39, no. 3 (December 5, 2022): 400–417. http://dx.doi.org/10.1163/15733831-12341865.

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Abstract As Han Christians continue to engage in Christian mission, understanding their interaction with Uyghur Muslims gives insights into growing barriers and future possibilities. Oral histories and relevant historical sources qualitatively explain the challenges and opportunities involved in Han Christian interaction with Uyghurs Muslims. The article assesses the historical and current backgrounds of both groups. Comparing self-reported identities and interactions reveal not just their distinctives but also opportunities for connection. Finally, this article discusses these specific opportunities, despite escalating tensions, for continued Han Christian engagement in Christian mission with Uyghurs, especially as it relates to sharing translated scripture.

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Latunde, Yvette C. "Deep like the Rivers: Black Women’s Use of Christian Mindfulness to Thrive in Historically Hostile Institutions." Religions 13, no. 8 (August 9, 2022): 721. http://dx.doi.org/10.3390/rel13080721.

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Historical literature demonstrates that Black women have exhibited a deep commitment to wellness and social change. Black women engage in various forms of mindfulness to sustain themselves as they make changes. There is a dearth of literature on the ways in which Black women in academia who identify as Christians describe Christian mindfulness and their applications of such to promote their own health and wellness in hostile environments. Autoethnography and narrative inquiry were used to describe and analyze the principles and practices a Black academic used to thrive in a historically hostile Christian institution. These findings suggest Christian mindfulness is vast and focused on God’s perspectives and applications of Godly wisdom.

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Haede, Wolfgang. "The Historical Background of the Highly Critical Perception of Christians by the Turkish Society." Mission Studies 31, no. 2 (July 14, 2014): 191–205. http://dx.doi.org/10.1163/15733831-12341333.

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In Turkey, considered a secular and democratic role model for other countries with a Muslim majority, both state and society perceive Christians very critically. There are historical experiences and ideas that contribute to this surprising finding. In the Qur’an, the Holy Book of Muslims, Christians who do not accept the claim of Muhammad to be God’s prophet, are perceived as rebellious liars. Christians in early Islamic society were widely tolerated, but had a status as second-class-citizens. The Ottoman Empire as the front state against the Christian world and the savior of Sunni Islam widely tolerated Christians; thedhimmistatus of Christians as second-class-citizens however was continued in themillet-system. As the power of the Ottomans decreased and Western ideas of nationalism began to influence the Empire during the nineteenth century, the Muslim majority began a search for identity. Secessions of Christian peoples and interference by “Christian” foreign nations triggered more severe clashes between the remaining Christian population and the state. The wide-ranging activities of Western missionaries in the Ottoman Empire were perceived as a part of Western colonialism. During the transition from the Ottoman Empire to the Turkish Republic, the leaders of the Young Turk movement were motivated by their desperate battle to save a rest of the Empire as a homeland for the Muslim population. The perception of Christians as the enemy of the new Republic was more firmly established. Though Mustafa Kemal Atatürk gave a revolutionary modern and secular character to Turkey, there was an intentional Turkification of society. A study of Turkish newspapers confirms that these perceptions are widely valid until today. Missiology has to help develop an appropriate response of Christians to the situation inside and outside of Turkey.

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Vernon-Roberts, Barrie. "Historical Perspective Christian Georg Schmorl." SPINE 19, no. 23 (December 1994): 2724–27. http://dx.doi.org/10.1097/00007632-199412000-00024.

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Vernon-Roberts, Barrie. "Historical Perspective Christian Georg Schmorl." Spine 19, no. 23 (December 1994): 2724–27. http://dx.doi.org/10.1097/00007632-199412010-00024.

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ADRIAN, WILLIAM. "CHRISTIAN UNIVERSITIES IN HISTORICAL PERSPECTIVE." Christian Higher Education 2, no. 1 (January 2003): 15–33. http://dx.doi.org/10.1080/15363750302205.

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Witte, John, and Justin J. Latterell. "CHRISTIANITY AND HUMAN RIGHTS: PAST CONTRIBUTIONS AND FUTURE CHALLENGES." Journal of Law and Religion 30, no. 3 (October 2015): 353–85. http://dx.doi.org/10.1017/jlr.2015.29.

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AbstractThis article analyzes the historical sources and forms of human rights in Western legal and Christian traditions, and it identifies key questions about the intersections of Christianity and human rights in modern contexts. The authors identify nine distinctions between different conceptions of rights correlating with at least four types of jural relationships, and they argue that leading historical accounts of human rights attribute “subjective” rights too narrowly to Enlightenment and post-Enlightenment legal thought. Earlier forms of classical Roman law and medieval canon law, and legal norms developed by Protestant reformers of the sixteenth and seventeenth centuries shaped Western human rights regimes in historically important ways, anticipating most of the rights formulation of modern liberals. In response to contemporary scholars who criticize human rights paradigms as inadequate or incompatible with Christian faith and practice, the authors argue that rights should remain a part of Christian moral, legal, and political discourse, and that Christians should remain a part of pluralistic public debates about the appropriate scope and substance of human rights protections.

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Bornovolokov, Oleh. "Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis." Ukrainian Religious Studies, no. 83 (September 1, 2017): 116–23. http://dx.doi.org/10.32420/2017.83.776.

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O.Bornovolokov. Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis. Many different protestant movements are present in the modern Ukraine of the beginning of the XXI century. Pentecostal churches make up a large part of those movements. Pentecostal movement is the second largest one (after Baptist) in protestant world. This article reviews historical issues of the development of the Pentecostal churches of the Christian of Evangelical Faith. Inaugural Congress of Christians of Evangelical Faith’ Churches of Ukraine which took place in 1929 is reconstructed on the basis of archive materials, monographs and memoirs. The first part of the article introduces the subject, revealing its general historical aspects. The By-Laws and main beliefs of the Union of Christian of Evangelical Faith of Ukraine as of 1929 are analyzed; the article is making a summary of their most important component parts.

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Perzyński, Andrzej Piotr. "Christians and Jews: historical and theological perspectives of their relationship." Studia Oecumenica 19 (December 23, 2019): 329–48. http://dx.doi.org/10.25167/so.1087.

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The article analyses the subject of Christian-Jewish relations in historical and theological terms. In the historical part the following periods are briefly discussed: New Testament, patristic, medieval, modern and contemporary. In the theological part, the common elements of Judaism and Christianity were first presented: - Jews and Christians identify their faith and action through the interrelations between justice and love; they base their beliefs on the common “scripture” (the “Old Testament”); they understand each other as the people of God; they profess the one God, the Creator and the Redeemer; they express their faith in worship, in which there are many similarities; Jews and Christians also live in the expectation for the common history of God with his people, whose fulfillment they expect. Distinctive elements (The divergence of the ways) are: the belief in Jesus, the Christ; the interpretation of the Scriptures; a different understanding of what God’s people are; different developed piety. In conclusion, it was said that the rediscovery of a positive relationship with Judaism facilitates a positive formation of Christian identity and memory.

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Beregovyi, V. "HISTORICAL ORIGINS OF THE FORMATION OF THE EARLY CHRISTIAN PHENOMENON OF VENERATION OF MARTYRDOM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 9–14. http://dx.doi.org/10.17721/1728-2640.2022.151.10.

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The Institute of Saints is a phenomenon in the history of the Christian Church. This article examines one of the main sources of veneration of Christian saints - the phenomenon of early Christian martyrdom. The author focuses on the early stages of the Christian Church's existence and aims to find the origins of the veneration of holiness in Christian martyrdom, which is a feature of the period of pre-Nicene Christianity. The article examines the main reason for the strained relations between the official authorities of the Roman Empire and the early Christian ecclesia, which led to the emergence of the phenomenon of martyrdom. The reasons for the veneration and sacralization of martyrs in the early Christian pre-Nicene period have been clarified. In order to prove the available examples of sacralization of Christian martyrdom in the pre-Nicene period of the Church's history, the author has previously studied the works of early Christian apologists of the II-III centuries AD - the basis of the early Christian tradition. Because of this, the author draws attention to the Jewish origins of the phenomenon of the sanctity of martyrdom. Accordingly, the article also focuses on the books of the Old Testament. The spiritual and ideological factor of Christian doctrine, which encouraged Christians to glorify martyrs as heroes, is also traced. Key and formative aspects of samples of early hagiography are revealed. According to these sources, an analysis of the places of death of early Christian martyrs and their burials that became fundamental elements to the foundation of the institution of honoring martyrdom is made. The evolution of the glorification of martyrs from the early existence of Christian ecclesia to the period of the conciliar Christian Church in alliance with the Roman state is traced. To this end, the sources of the Church Fathers of the IV-V centuries AD are considered. Based on the treatises of John Chrysostom, the author concludes that the veneration of the days of remembrance of the martyrs was canonically established in the late antique Christian Church. Evidences of the official sacralization of the martyrs is also given by elaborating the texts of the Local and Ecumenical Church Councils. Based on these sources, there are a lot of evidences of the Church's official veneration of martyrs in the initial period of the Church's legal existence in the Roman Empire. Given that the initial veneration of saints took place through the prism of the sacralization of early Christian martyrdom, this article is an integral part of the study of the field of hagiography and the institution of holiness within the history of the Church.

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Martin, Luther H. "History, historiography and Christian origins." Studies in Religion/Sciences Religieuses 29, no. 1 (March 2000): 69–89. http://dx.doi.org/10.1177/000842980002900105.

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The study of Christian origins should in no way differ from the study of anything past and, yet, historical studies of Christianity continue to "privilege" the data with imagined origins. In contrast to such imaginative fictions, critical historiography is based on human events presumed actually to have occurred. The productions of and, consequently, the explanations for such data instantiate both the material and the mental environments of human beings. Whereas the common constraints of biology are clear and those of cognition are increasingly so (although both are traditionally discounted in accounts of Christian beginnings), historically valid theories of socio-cultural contingencies remain contested, as does the relationship between these three domains. Since the earliest historical evidence for "Christian" groups is socio-cultural, i.e., textual, might these texts be better understood historically as themselves positive data for a plurality of Christian social formations rather than as historiographical documents containing positivistic data about Christian origins? In this way, it is possible to access real activities of real human beings in the past in their actual relationships.

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Stahl, Devan. "Reimagining the Healing Service." Theology Today 77, no. 2 (July 2020): 165–78. http://dx.doi.org/10.1177/0040573620920676.

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Services of healing and wholeness need to be reimagined so that they better represent various experiences of disability. This article begins with a brief historical survey of the ways in which healing services and anointings have been understood in the Christian tradition. While far from exhaustive, this history reveals the Christian notion of healing to be contentious and evolving. Next, I analyze how these historical understandings have come to shape the ways Christians understand disabilities in our modern culture as well as the mechanism by which healing is carried out. Finally, I provide tips for constructing non-ableist services of healing and wholeness.

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Panegyres, Konstantine. "THE RHETORIC OF RELIGIOUS CONFLICT IN ARNOBIUS’ADVERSVS NATIONES." Classical Quarterly 69, no. 1 (April 22, 2019): 402–16. http://dx.doi.org/10.1017/s0009838819000272.

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In this paper I discuss the ways in which the early Christian writer Arnobius of Sicca used rhetoric to shape religious identity inAduersus nationes. I raise questions about the reliability of his rhetorical work as a historical source for understanding conflict between Christians and pagans. The paper is intended as an addition to the growing literature in the following current areas of study: (i) the role of local religion and identity in the Roman Empire; (ii) the presence of pagan elements in Christian religious practices; (iii) the question of how to approach rhetorical works as historical evidence.

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Pascal, Eva M. "Missionaries as bridge builders in Buddhist kingdoms: Amity amid radical difference." Missiology: An International Review 47, no. 1 (January 2019): 64–77. http://dx.doi.org/10.1177/0091829618814836.

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Buddhism and Christianity are major world religions that both make universal and often competing claims about the nature of the world and ultimate reality. These claims are difficult to reconcile and often go to the core of Buddhist and Christian worldviews. This article looks at the age of encounter in the early modern period for ways Christians and Buddhists forged friendship through common spiritual commitments and action. Beyond seeking theological and philosophical exchange, convergences along spirituality and practice proved important vehicles for friendship. With the examples of Christian–Buddhist friendship from historical case studies, this article explores the ways contemporary Christian expressions of spiritual practice and advocacy allows Christians to connect with Buddhists. Early modern encounters have important lessons for furthering Christian–Buddhist friendship that may also be applied to other religious traditions.

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Dr. S. REDDEPPA, Dr S. REDDEPPA. "The Role of Christian Missionaries in Madras Presidency – A Historical Study." Indian Journal of Applied Research 4, no. 2 (October 1, 2011): 4–6. http://dx.doi.org/10.15373/2249555x/feb2014/68.

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Olsen, Glenn W. "Toward a Postmodern Christian Historical Hermeneutic." Logos: A Journal of Catholic Thought and Culture 17, no. 2 (2014): 77–99. http://dx.doi.org/10.1353/log.2014.0012.

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Escobar, Samuel. "Christian Base Communities: A Historical Perspective." Transformation: An International Journal of Holistic Mission Studies 3, no. 3 (July 1986): 1–4. http://dx.doi.org/10.1177/026537888600300301.

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Loukas, Marios, Pamela Clarke, R. Shane Tubbs, and Walter Kolbinger. "Adam Christian Thebesius, a historical perspective." International Journal of Cardiology 129, no. 1 (September 2008): 138–40. http://dx.doi.org/10.1016/j.ijcard.2007.06.048.

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Teitler, H. C. "Ammianus, Libanius, Chrysostomus, and the Martyrs of Antioch." Vigiliae Christianae 67, no. 3 (2013): 263–88. http://dx.doi.org/10.1163/15700720-12341129.

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Abstract Christian sources name several dozen Christian martyrs under Julian the Apostate. Six of these martyrs were according to such sources executed in Antioch during Julian’s stay in this city in 362-363 A.D. Pagan authors like Ammianus Marcellinus and Libanius are silent about their martyrdom, and about the persecution of Christians by Julian in general. It is examined in this article whether the Christian authors, among them John Chrysostom, represent historical reality more than Ammianus and Libanius do, and whether their writings can be adduced to prove that Julian was a persecutor.

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Bertaina, David. "Christians in Medieval Shī‘ī Historiography: From Legend to History." Medieval Encounters 19, no. 4 (2013): 379–407. http://dx.doi.org/10.1163/15700674-12342144.

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Abstract Over the course of the early medieval period, Shī‘ī authors collected historical reports of conversations with Christians and included them in their compilations. Beginning as legendary accounts transmitted via oral tradition, the reports and stories of imams were later compiled in “historical” collections as a way to promote the Shī‘ī historiographical tradition. Utilizing motifs from the Qur’an as well as their own interpretive traditions, medieval Shī‘ī writers collected, adapted, and/or composed these encounters in order to connect past leaders with the historical vision of their community. The texts were also a method for shaping Shī‘ī communal identity within the religiously plural society of the early Islamic Middle East. This article uses examples from some dialogues with Christian participants to illustrate these key features. Some texts promoted Shī‘ī historical claims about the imams by producing hagiographical memories of the past for contemporary communities. Other reports utilized polemical strategies of biblical polemics and dialectical reasoning to construct Islamic historiographies of Christianity. It appears that most Shī‘ī historical reports about Christian figures were not interested in contrasting Shī‘ī faith with Christianity, but sought rather to highlight Shī‘ī concepts of prophetic succession, legitimate authority, and authentic community against Sunnī historical views. While this feature appears to be the consensus among the reports, some dialogues may reflect real religious encounters. In sum, the historical reports made use of Christian figures and beliefs as a vehicle for Shī‘ī historical and theological projects in the medieval Middle East.

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Oduor, Peter Lee Ochieng. "Christological Reflections: A Historical Perspective." East African Journal of Traditions, Culture and Religion 5, no. 1 (July 22, 2022): 51–60. http://dx.doi.org/10.37284/eajtcr.5.1.765.

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Christological discourse holds a central place in the wider theological discourse due to the centrality of the doctrine of Christ in the establishment of the Christian message. This in effect places integral value on the task of Christological formulation if at all we intend to stabilize Christian theology. The core of the Christian message is inherent in the ministry, death, and resurrection of Jesus Christ. In as much as the primary sources of Christology remains the biblical narrative, there is a significant urge for theological practitioners to supplement the biblical narrative with a well-researched historical account of the life of Christ beyond the confines of the scripture to verify authenticity and historicity of the biblical account. This calls for an industrious effort of theologians to engage historical data as an indication of the existence of Christ. Our study seeks to undertake this task and contribute to Historical and Christology scholarship by addressing the question of the historical quest of Christ. To accomplish this task, our approach will be centred on pagan testimonies, Jewish testimonies, and historical evidences from materials outside the biblical sphere. A negligence of addressing these concepts may subject the Christian narrative to massive objection in our day and age.

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Crow, Karim Douglas. "David Levering Lewis - God’s Crucible: Islam and the Making of Europe, 570-1215." ICR Journal 1, no. 2 (December 15, 2009): 367–71. http://dx.doi.org/10.52282/icr.v1i2.756.

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God’s Crucible marks Lewis’ historical engagement with the major theme of the impact of Islamic civilisation upon the formation of Europe. Through his synthesis of secondary historical studies in English, French and Spanish Lewis paints a broad historical canvas portraying the rise and spread of Islam in South West Asia, its dramatic extension across North Africa into the Iberian peninsula and beyond under the Umayyad Caliphs, and the complex interaction and vicissitudes of Christian and Muslim powers in Hispania/ Andalusia. He ends his narrative with the start of the reconquista at the fateful Battle of Las Navas de Tolosa in 1212, which was fought not far from Toledo in central Spain and which ended with the total victory of the combined forces of three Christian kings of Castile, Aragon, and Navarra over the Almohad caliph Muhammad III (r. 1199-1213): “the first war fought by Christians and Muslims exclusively as Muslims and as Christians - a war between civilizations” (p. 378). Lewis clearly has the contemporary ‘clash’ in mind when exploiting this much abused phrase.

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Moore, Andrew. "Should Christians do Natural Theology?" Scottish Journal of Theology 63, no. 2 (March 31, 2010): 127–45. http://dx.doi.org/10.1017/s0036930610000013.

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AbstractNatural theology is enjoying something of a resurgence at present but this article seeks to question its place in Christian philosophy and theology. Antecedent natural theology accepts that it is necessary for Christian beliefs to be rationally warranted. Romans 1:18ff. is often cited in favour of natural theology. However, examination of this text shows that Paul argues here on the basis of a prior revelation. Not only does he not endorse natural theology but what he does say implies that arguments for a God's existence are not likely to lead to the God revealed in Jesus Christ. Such arguments are in any case tainted by the noetic effects of sin. It is therefore not clear that these arguments lead to the God of Christian belief who calls us to simple discipleship. Consequent natural theology holds that Christians are under an epistemological obligation to their surrounding culture to show that they are reflectively rational. But the arguments put up for this by Michael Sudduth ignore theological arguments which should bear on Christian epistemology. Apart from God's self-revelation we find ourselves sceptics, and natural theology is unable to overcome this. Historical research has shown the damaging effects that arguing from nature has had on Christian theology. So, for both theological and historical reasons, Christians need not accept the epistemological obligations imposed on them by unbelievers which lead them to do natural theology.

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Estep, James Riley. "Philosophers, Scribes, Rhetors … and Paul? The Educational Background of the New Testament." Christian Education Journal: Research on Educational Ministry 2, no. 1 (May 2005): 30–47. http://dx.doi.org/10.1177/073989130500200102.

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Of increasing interest to New Testament scholars is the educational background of Paul and the early Christians. As evangelical educators, such studies also engage our understanding of the Biblical and historical basis of Christian education. This article endeavors to ascertain the early Christian community's, and particularly Paul's, assessment of education in first-century A.D. Greco-Roman culture as one dimension of the interactions between the early Christian community and its culture. It will (1) provide a brief review of passages in the New Testament that reflect or interact with the educational community of the first-century A.D., (2) Conjecture Paul's assessment of education in Greco-Roman culture, with which early Christians interacted, (3) Itemize implications of Paul's opinion on Greco-Roman education for our understanding on the formation and history of Christian education, and finally (4) Address the need for further study of the subject.

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Bitrus, Ibrahim S. "God Who Curses is Cursed." Journal of Law, Religion and State 6, no. 1 (March 6, 2018): 29–48. http://dx.doi.org/10.1163/22124810-00601002.

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Using historical critical methods of interpretation, many Western and African scholars have dismissed the use of imprecation in Africa as an incantatory, uncritical, and above all, unwholesome Christian practice. But using an Afrocentric method of interpretation, I argue that African Christians’ use of imprecation is a legitimate Christian prayer that is consistent with God’s character of retributive justice, regardless of its unwholesomeness. For many African Christians, to imprecate is to participate in the ongoing and eschatological reality of God’s holy indignation, and judgment against systemic forces of oppression, injustice, and impunity perpetrated by the powers of the enemy.

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Irvine, Andrew. "“Antichristologies”: A Comparison of Juan Luis Segundo and Burton Mack." Pacifica: Australasian Theological Studies 9, no. 3 (October 1996): 311–20. http://dx.doi.org/10.1177/1030570x9600900306.

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Relating the historical Jesus to images of Jesus in Christian tradition and to the experiences of a contemporary audience has proven a burdensome task in the modern period. In the present day, various disjunctions and entanglements with religious and non-religious features of social life intensify the crisis of identity experienced by many Christians. Juan Luis Segundo and Burton Mack stand out as two interpreters of the historical Jesus who have approached the problem in different ways, not so much to restore the tradition for their audience as to subject it to radical historical criticism. As this study demonstrates, hermeneutics does not solve the larger problem of contemporary Christian identity but it does enable exchange between very different accounts of the problem, in turn clarifying what is at stake in the interpretive task: an interpreter's present conduct in the world.

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Dean, Jason. "Outbidding Catholicity. Early Islamic Attitudes toward Christians and Christianity." Exchange 38, no. 3 (2009): 201–25. http://dx.doi.org/10.1163/157254309x449700.

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AbstractHow did early Islam gain its understanding of Christians and Christianity? How did it react to Christian claims of universality? To answer these questions, this article first identifies passages pertaining to the Christian religion in representative texts of the three main bodies of literature produced by the first Muslim writers and editors: the Qur'ān, the Hadith and the Sira. This data is then analyzed into five ideal-types of Islamic attitudes toward Christians and Christianity: 1) affirmations of the truth of the Gospel, 2) descriptions of Christians as true believers, 3) descriptions of Christians as sectarians, 4) accusations of disbelief (kufr) and 5) accusations of idolatry (shirk). The assertion of an historical relationship between sectarianism, disbelief and idolatry led to subordinating the Muslim-Christian dialogue on the recognition of the unicity of God, which could be conceived of as providing the basis either for a restricted religious pluralism or for an Islamic universalism.

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Kriel, Jacques R. "Returning From Exile: Exploring John Dominic Crossan's Concept of the Passion-Resurrection Narratives as Prophecy Historicised1." Religion and Theology 10, no. 3-4 (2003): 308–38. http://dx.doi.org/10.1163/157430103x00105.

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AbstractThe modern and post-modern worldviews are inimical to the worldview of theistic religions and the fundamental assumptions and credal articulations of the Christian faith. John Shelbey Spong has characterised the situation of Christians who take seriously the (post)modern worldview as well as their commitment to Jesus of Nazareth and the biblical tradition as 'living in exile.' In this article I explore to what extent the insights of New Testament historical scholarship, specifically John Dominic Crossan's concept of the passion-resurrection narratives as prophecy-historicised, as well as his historical construct of Jesus as the founder of the Kingdom Movement, could enable a reformulation of basic Christian concepts so that commitments to Christianity and (post)modernism can be held in a creative and meaningful tension. It is suggested that Christians in exile can return and contribute to the Christian community and tradition, and to the transformation of the (post)modern world, if the Church recognizes that different interpretations of Jesus can exist creatively side by side within the tradition. On the basis of Crossan's research-findings it is argued that that is exactly what happened at the birth of Christianity. It remains a possibility today.

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Shokhikyan, Gregory. "The Church of Armenia and the Sacramental Sharing: Historical Horizon, Future Perspectives." Review of Ecumenical Studies Sibiu 14, no. 1 (April 1, 2022): 100–122. http://dx.doi.org/10.2478/ress-2022-0008.

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Abstract This paper aims to offer reflections on the Eucharistic sharing based on the Church of Armenia’s historical experience and present situation. Rather than giving comprehensive or official standpoints, the paper aims to be a theological voice from the Church of Armenia with a pan-Christian perspective in mind. As intercommunion is not an isolated issue but is always linked to various aspects, the paper explores the concept of Oriental Orthodoxy and the Church of Armenia’s role in the Christian world. Next, the paper outlines and discusses the main Armenian views on intercommunion as they are today. Based on the previous observations and the Armenian Eucharistic experience, the paper draws conceptual principles as potential ways towards sacramental unity. I suggest two trajectories that are common historical traits among Armenian Christians, namely, forming friendships and mutual recognition of holy living.

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Weiss, Daniel H. "Christians as Levites: Rethinking Early Christian Attitudes toward War and Bloodshed via Origen, Tertullian, and Augustine." Harvard Theological Review 112, no. 04 (September 11, 2019): 491–516. http://dx.doi.org/10.1017/s0017816019000257.

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AbstractThis article seeks to break the scholarly deadlock regarding attitudes toward war and bloodshed held by early Christian thinkers. I argue that, whereas previous studies have attempted to fit early Christian stances into one or another “unitary-ethic” framework, the historical-textual data can be best accounted for by positing that many early Christian writers held to a “dual-ethic” orientation. In the latter, certain actions would be viewed as forbidden for Christians but as legitimate for non-Christians in the Roman Empire. Moreover, this dual-ethic stance can be further illuminated by viewing it in connection with the portrayal in the Hebrew Bible of the relation between Levites and the other Israelite tribes. This framing enables us to gain a clearer understanding not only of writers like Origen and Tertullian, who upheld Christian nonviolence while simultaneously praising Roman imperial military activities, but also of writers such as Augustine, whose theological-ethical framework indicates a strong assumption of a dual-ethic stance in his patristic predecessors.

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Maqsood, Ruqaiyyah Waris. "Christianity in the Arab World." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 153–58. http://dx.doi.org/10.35632/ajis.v15i3.2166.

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As Prince Charles commented in his opening words, "Jordan has long been conspicuousas a land of tolerance and peaceful coexistence between people of different faiths,"a coexistence increasingly abused by extremists of all three faiths included in the phraseAhl al Kitiib (People of the Book). Prince Hassan 's original intent in writing this book wasto brief Muslim Arabs on the nature of Christianity and Christian religious institutions.His major focus is on the historical development of the Eastern Christian traditions in theMuslim Arab milieu and the standing of Christians in Arab society today. ft is his intentionto provide Muslim Arabs with accurate and concise information about the Christianswho historically have lived in their midst. The text was first published in English andArabic by the Royal Institute for Inter-faith studies in Amman, Jordan. and should be classifiedunder both historical and theological sections. It is in wide demand in the Westbecause of the paucity of easily accessible relevant information.The Arab Christian tradition goes back to Christianity's very earliest days, antedatingIslam by those six centuries that witnessed the growth of Christian Trinitarian theology,the spread of the Church, and the division of that Church into different communions.Some of these historical communions have survived in the Arab world and bear titles thatusually are greeted with complete ignorance on the part of Christian tourists encounteringChristianity in Arab lands for the first time.As an overall picture of the historical development of Christian doctrine, this bookpresents the main features and arguments with exceptional clarity and a highly admirabledepth of understanding of extremely confusing issues. A more clear, precise, concisegestalt picture of the subject does not exist, so far as I know. The reader can follow thereasons for the various theological developments, the schisms that arose, and the passionswith which various positions and views were defended.The text is academic, excellent at history and explanation, and displays a sensitiveawareness of words and concepts that require careful definition. The Prince has presentedthe world of religious scholars and the issues that were so important to them that theywere (and remain) willing to sacrifice everything, even life. It does not show the world ofactual church people who regard themselves as the body of the living Christ, the devotedfollowers who strive to live good, prayerful lives pleasing to God by imitating the way ofJesus to the best of their ability. This is not a criticism, but I felt the book would have beenimproved with a short section on Christian spirituality to counter all the nitpicking andskullduggery that went on in the theological realm ...

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Chambon, Michel. "How Do Chinese Christians Draw Boundaries among Themselves? Reassessing the Question of Chinese Christianities." Religions 13, no. 3 (March 17, 2022): 258. http://dx.doi.org/10.3390/rel13030258.

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This paper explores how Christians have established six communities in Nanping, Fujian, to discuss the unity and diversity of Chinese Christianity. The research provides a historical and ethnographic account of local churches, revealing the evolution of their modes of being religious and their organizational patterns over time. It argues that the negotiation of inter-ecclesial boundaries depends on specifically Christian features that foster a certain unity within the diversity of the Christian phenomenon. Aware of their different interpretations, all Christian communities still relate to the historical figure of Jesus Christ as their unique God and interact with the Church, a semi-transcendent being standing beyond their own congregation. Therefore, the diversity of churches, practices, and teachings should not be reduced to a juxtaposition of social groups promoting their own values and norms, but requires a multidimensional model of Christianity that encompasses the variety of human and non-human actors and their evolving interconnections.

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Carrier, Richard. "The Relevance of Ancient Science to the Survival of Secularism." Secular Studies 2, no. 1 (April 3, 2020): 58–76. http://dx.doi.org/10.1163/25892525-bja10003.

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Abstract To oppose Secularism modern Christians depend on myths about the historical development of civilization. Such as the myth of a Christian America, imagining such things as that the United States Constitution was based on Biblical Christian principles. Parallel to this myth is another about science: that the Scientific Revolution, and therefore modern science, was based on Biblical Christian principles and could not have occurred (and therefore cannot continue) without them. Necessary to this are several false claims, most particularly that ancient pagans never did and never could have made any significant scientific progress, and that Christian theology was essential to doing so. These myths are here dispelled with recourse to a survey of the actual facts of the matter.

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Gunnemann, Jon P. "Book Review: Christian Ethics: A Historical Introduction." Interpretation: A Journal of Bible and Theology 50, no. 1 (January 1996): 71–73. http://dx.doi.org/10.1177/002096439605000113.

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Murchison, D. Cameron. "Book Review: Christian Confessions: A Historical Introduction." Interpretation: A Journal of Bible and Theology 51, no. 2 (April 1997): 212–14. http://dx.doi.org/10.1177/002096439605100224.

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Lewis, Martin W. "Christian Montès. American Capitals: A Historical Geography." American Historical Review 120, no. 1 (February 2015): 241–42. http://dx.doi.org/10.1093/ahr/120.1.241.

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Dim, Emmanuel U. "The OT Messianic Expectations as fulfilled in the Incarnation of Jesus – Points for Reflection for Christians." Global Journal of Arts, Humanities and Social Sciences 10, no. 7 (July 15, 2022): 15–30. http://dx.doi.org/10.37745/gjahss.2013/vo10.n7pp1530.

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That Jesus is the Messiah is acclaimed and professed by Christians right from the early times. That he is the Messiah who has been expected right from the OT times could also be said to be common knowledge for many Christians. But what this statement actually means as well as its full implications are not clear to many people, Christians and non-Christians alike. This paper, therefore, sets out to explain how the OT messianic expectations are fulfilled in the Incarnation of Jesus, a term that encompasses Jesus’ earthly life, ministry, death and resurrection, i.e. the entire mystery of Christ’s redemptive work. The method employed in this work is historical-theological, augmented with the Historical Critical method, when necessary, in the analysis of pertinent biblical passages. The information is that the people of Israel in the OT were, in different epochs, always expecting a Messiah, a liberator to be sent by God. They associated this Messiah with the successive kings of the Davidic dynasty through the Oracle of Nathan in 2 Sam 7:12, on the one hand, and with other historical and messianic figures, on the other. But after the exile, during the last pre-Christian centuries of Palestinian Judaism, these expectations narrowed down to an individual liberator and ultimately to Jesus, in the NT, as is amply explained in many NT passages. The recommendation is for all Christians to recognize and cherish the depth of our Christian heritage in the OT and in the lives of the people of Israel, a depth which gloriously highlights God’s universal plan of salvation as one. All this would invariably lead Christians to the greater appreciation of their faith and its praxis as well as further enhance Jewish Christian relationship as one commonly founded on a single divinely instituted history of salvation. This work is also a very useful tool for all teachers and students of religion, as well as biblical scholars and researchers, in the pursuit of their various endeavours.

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Kompaniec, Liliya. "Historical threads the idea of reincarnation." Ukrainian Religious Studies, no. 71-72 (November 4, 2014): 120–26. http://dx.doi.org/10.32420/2014.71-72.437.

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In the article Kompaniets Liliya Viktorivna Historical threads the idea of reincarnation. In the study, the author illuminates the theme line of successive communication of religious ideas and, in particular, the idea of reincarnation meanings (incarnation) that flow from text to text, religious culture to culture. Translating Greek thought, the idea of reincarnation is undergoing a metamorphosis, joins the Christian dogmas. Studying the history of religious ideas reveals that the idea of reincarnation was a viable alternative in the Christian church.

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Hoffeimer, Michael H. "The Common Law of Edward Christian." Cambridge Law Journal 53, no. 1 (March 1994): 140–63. http://dx.doi.org/10.1017/s0008197300096926.

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Edward Christian has been treated unfairly by history. As the first Downing Professor of the Laws of England and the first lecturer on common law in Cambridge, Christian suffered the chronological misfortune of launching his academic career in the wake of Blackstone's extraordinary achievement. Until recent years Blackstone's brilliance has obscured the intellectual originality and historical significance of all his successors.1 Moreover, Christian's misfortune in following Blackstone was aggravated by a lack of professional success at the Bar and by a seemingly abrasive personality that won him a number of eloquent enemies whose ridicule and comical anecdotes have long outlived their target.

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Eastman, David L. "The Linguistic Turn and the Expanding Horizons of Early Christian Martyrdom." Religion and Theology 28, no. 1-2 (July 20, 2021): 26–40. http://dx.doi.org/10.1163/15743012-bja10019.

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Abstract This article examines the impact of martyrdom literature on the formation of Christian identity in the earliest centuries. Taking a cue from insights from the “linguistic turn” in scholarship, the article examines the function of martyr traditions in identifying suffering as the evidence of true Christian identity, in transforming the martyrs into a perceived elite class of Christians to be emulated, and in promoting a strong, anti-imperial rhetoric. Questions of historical veracity in these texts therefore give way to an analysis of the rhetorical and ideological impact of these stories.

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Panteleev, Aleksey. "Early Christian Hagiography in the late 20-early 21 century: Results of the Study and Prospects." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 1 (2021): 341–59. http://dx.doi.org/10.25205/1995-4328-2022-16-1-341-359.

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The purpose of the article is to give an overview of the main trends in the study of Early Christian Martyrdoms of the 2–4 centuries in modern science. The first part enumerates new editions of hagiographic texts. The second part analyzes modern studies that touch upon such topics as the genesis of early Christian martyrdom, psychoanalytic approaches to this phenomenon, the role of martyrdom in the formation of the historical memory of Christians, hagiographic works in the context of Roman spectacles, the Second sophistry and ancient rhetoric, and other methods of studying these texts.

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Price, Robert M. "Is there A Place for Historical Criticism?" Religious Studies 27, no. 3 (September 1991): 371–88. http://dx.doi.org/10.1017/s0034412500021053.

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Modern historical criticism of the gospels and Christian origins began in the seventeenth century largely as an attempt to debunk the Christian religion as a pious fraud. The gospels were seen as bits of priestcraft and humbug of a piece with the apocryphal Donation of Constantine. In the few centuries since Reimarus and his critical kin, historical criticism has been embraced and assimilated by many Christian scholars who have seen in it the logical extension of the grammatico-historical method of the Reformers. The new views of New Testament exegesis and of early Christian history are important and well known. Many New Testament scholars would now hold with Schweitzer and Bultmann that Jesus was a preacher of the imminent end of the world. He may have secretly considered himself to be the Messiah, or he may have simply sought to pave the way for another, the apocalyptic Son of Man. After his execution, his disciples' experiences of his resurrection forced on them a conclusion already implicit in his teachings and personal piety: that Jesus was indeed, or had become, the Messiah, and was in fact God's Son. They expected he would soon return as the Son of Man he had predicted.

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Bangura, Mohamed. "Christian Historical Heterogeneity in Sierra Leone: A Sociological Prospect and Interpretation." Journal of Humanities and Social Sciences Studies 5, no. 1 (January 1, 2023): 06–15. http://dx.doi.org/10.32996/jhsss.2023.5.1.2.

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Sierra Leone, today a country with a Muslim majority (78.6%), has undergone an intense process of Christian religious conversion. Christianity was first introduced in Sierra Leone in 1792. Today, 20.4 % of the population is Christian, with a ‘Born–Again’ or protestant majority surpassing previous national historic denominations of Catholicism, the Pentecostal, Anglicans, Baptists, Jehovah Witnesses and Apostolicism, mainly in the minority. ‘Born–Again’ churches are a repertoire of Nigerian and Sierra Leonean religious leaders tutored by Nigerian theocrats called the redeemed Christian leaders. This article seeks to establish the dimension of divergent Christian religious groups in terms of follower compositions and to inject a sociological lens of these compositions, suggesting interpretations that influence Sierra Leonean Christian perceptions and diversions.

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Maoz, Asher. "Historical Adjudication: Courts of Law, Commissions of Inquiry, and “Historical Truth”." Law and History Review 18, no. 3 (2000): 559–606. http://dx.doi.org/10.2307/744068.

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When the State of Israel was established and the Supreme Court inaugurated in Jerusalem, dozens of Christian clerics implored President Smoira to allow the Supreme Court, as the successor of the Great Sanhedrin, the supreme Jewish court during the time of Roman rule, to retry Jesus Christ and thereby rectify the injustice caused to him.

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De Cordier, Bruno, and Cristina Boboc. "From Once-Dominant Minority to Historical Christian Outpost on the Southern Caspian: Azerbaijan’s Orthodox Christians." Central Asian Affairs 4, no. 4 (November 25, 2017): 358–83. http://dx.doi.org/10.1163/22142290-00404003.

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Based on field observations and an empirical survey on religion and identity that was conducted among the Slavic Orthodox population in the wider Baku area and in Ganja, this article examines the identity and social position of this community, now the country’s main Christian population group. While earlier research on the nominally Christian Slavic groups in the Caspian–Central Asian space tended to concentrate on ethnolinguistic and political issues, this research focuses on religious identification, religious practice, and the status of the Orthodox Church. Numbering just 1.5 percent of the population, the Orthodox Christian community in Azerbaijan is nearing extinction due to its aging membership. Nonetheless, Orthodox Christianity will keep a presence in the country and its society, although it could attract a more heterogeneous following.

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Baldrick-Morrone, Tara. "Power and the Reproduction of History: Twentieth-Century Histories of Abortion in the Ancient Mediterranean World." Method & Theory in the Study of Religion 34, no. 1-2 (November 18, 2021): 120–39. http://dx.doi.org/10.1163/15700682-12341535.

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Abstract This essay explores issues of identity and power in twentieth-century scholarship on abortion in the ancient Mediterranean world. I consider how two scholars, John T. Noonan, Jr. and Beverly Wildung Harrison, approach the same ancient Christian sources from different theoretical frameworks: narrative historiography and feminist liberation ethics, respectively. While Noonan’s historical narrative on ancient Christian opposition to abortion demonstrates the “moral supremacy” of Christianity, Harrison’s historical counternarrative reads the ancient sources as borne out of the “sex-negativism” of a minority of ancient Christians. In this analysis I focus on the ways in which the production of history manufactures power by means of authority and legitimacy, particularly for each scholar’s own religious identity and views on the morality of abortion in America. In conclusion, I consider the interests of the respective authors in the production of these histories.

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Smith Brice, Tanya. "Reconciliation Reconsidered: Advancing the National Conversation on Race among Christian Social Workers." Social Work & Christianity 46, no. 2 (April 20, 2019): 8–20. http://dx.doi.org/10.34043/swc.v46i2.74.

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This paper is based upon a keynote address that was given by the author for the Alan Keith-Lucas Lecture at the 2017 North American Association of Christians in Social Work Convention in Charlotte, North Carolina. The theme of this convention was Advocating for Peace, Justice and Reconciliation. The author entitled her talk, “Reconciliation Reconsidered: A conversation about race among Christian social workers.” This compelling conversation challenges Christian social workers to examine the role they may be taking in reconciling the racial, social, gender, and economic injustice that exists within their communities. The author also conducts a historical survey of the works of Alan-Keith Lucas and discusses Lucas’ views about the role that Christian social workers should take in reconciling racial injustice.

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Journal articles on the topic 'Christian - Historical'

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