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Journal articles on the topic 'Christian life in literature'
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1
M, Selvakumar, and Mahalakshmi M. "Biblical Principles in Christian Tamil Literature." International Research Journal of Tamil 4, S-19 (2022): 84–91. http://dx.doi.org/10.34256/irjt224s1914.
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Human beings’ life is running around these words live, virtue, non-violence, support, warmth and mercy. Their lives are improving only because they know the meaning of these words. There are many books and epics, all of them emphasize moral teachings and its characteristics. The history of each book is also published by the writers. Accordingly, the Bhagavad Gita is the holy book for Hinduism, the Quran is the holy book for Islam and Holy Bible for Christianity. The Holy Bible is not only the basis of Christian life but also the basis of many Christian Tamil literatures. The Holy Bible has embraced all the life principles of life in the lives of Saint Mary, the mother of Jesus and Saint Joseph, the father of Jesus. The Holy Bible consists of two parts, the Old and the New Testament. In the Old Testament the life and death of Jesus are recorded. New Testament is about the history of Jesus’s life, his deeds of charity, love and his teachings. The article examines the Christian Tamil literatures that were written after the Bible.
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Zhou, Yun. "Singing a New Song: Christian Musical Literature for Chinese Women in the Republican Era." Studies in World Christianity 28, no. 1 (2022): 28–48. http://dx.doi.org/10.3366/swc.2022.0369.
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This paper focuses on the songs circulated in the first Christian woman’s magazine in China, Nü duo (1912–1951). Its first editor, American missionary Laura M. White (1867–1937), played a crucial role in creating a wide range of music for Chinese girls through journalism. White used print media to circulate songs that were viewed as an integral part of the spiritual life of ideal womanhood. Unlike the hymnody confined to congregational worship, the music circulated through Nü duo aimed to promote a vocalised expression of Christian faith in everyday life. This spiritual life was interwoven with secular concerns about the nation, social issues and home life. An exploration of music literature published in Nü duo shows how Western music was translated into local language that aimed to reach female Christians in mission schools and at home. It provided an alternative to the dominant indigenous development of Protestant hymnody in the Republican era. It went beyond the foreign and local dichotomy with a concept of universal modern citizenship. Furthermore, it added a gendered perspective to Christian sacred music that was linked to the creation of a sense of a female fellowship.
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Beck, James R. "Christian Reflections on Stress Management." Journal of Psychology and Theology 14, no. 1 (1986): 22–28. http://dx.doi.org/10.1177/009164718601400103.
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An enormous volume of literature has emerged in the past decade regarding stress and its management. As the Christian views this literature in psychology, an immediate impression is gratefulness for the contribution these advancements have made to Christ's Church. In addition, one has some reservations regarding the almost value-free environment surrounding some of the literature as well as the tendency of a few authors in this field to expand stress management techniques into an all-embracing philosophy of life. It is helpful for Christians to understand stress and its management in the context of the more familiar death and dying spectrum of truth. Learning from stress may be more appropriate for the Christian than simply managing or reducing it.
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Angin, Yakub Hendrawan Perangin, and Tri Astuti Yeniretnowati Yeniretnowati. "DESKRIPSI STANDAR DAN GAYA HIDUP KEKRISTENAN SEBAGAI ARAH PENDIDIKAN AGAMA KRISTEN." Metanoia 3, no. 2 (2022): 118–32. http://dx.doi.org/10.55962/metanoia.v3i2.51.
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Today many people profess to be Christians but their lives are still far from the andard of living and lifestyle modeled by Jesus. It is even more ironic that a similarm life as demonstrated and exemplified by Jesus is considered impossible to do while on this earth and not for Christians to practice today. This study uses a literature review method, namely by analyzing the concept of what is the standard of living and lifestyle that Christ modeled and wore as a framework for the concept of Christian standards and lifestyle as a direction for the development and Christian education. The results of this study show the concepts and implications for the direction of Christian Religious Education in producing and shaping Christians who imitate Jesus.
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Leonardo C Dendeng and Lilly Yulida Wasida. "Thanksgiving Religion Of Minahasan Christian In Manado: A Lived Religion Perspective." Conference Series 4, no. 2 (2023): 111–19. http://dx.doi.org/10.34306/conferenceseries.v4i2.930.
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This article explores how Minahasan Christians live in Manado on a daily basis. This paper employed an approach from the sociology of religion, particularly the perspective of lived religion. Our research focuses on the tradition of thanksgiving in Minahasa. Using the perspective of lived religion this article concluded that thanksgiving as the living religion of Minahasan Christian in Manado because almost everything in the life of Minahasan Christian is depicted from the framework of gratitude. This research uses qualitative method with literature study and observation to the life of Minahasan Christian in Manado, especially to the thanksgiving tradition. At the end part, this article analyse the opportunities on doing theology with the perspective of lived religion.
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Agustian, Daniel Ferry, and Suhadi. "Korelasi Sains Dan Teknologi Dengan Alkitab Dan Iman Kristen Di Tengah Kehidupan Orang Percaya." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (2024): 78–99. http://dx.doi.org/10.46974/ms.v4i2.101.
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Science and technology are often opposed to the Bible and faith, both by Christians and non-Christians. Many people think that the Bible and Christian faith have no correlation. Even more so, secular people tend to despise the values contained in the Bible and the Christian faith. Various methods and methods were developed and carried out to doubt and discredit the Bible and the Christian faith. Moreover, in the current context, the Bible and the Christian faith are seen as outdated and no longer relevant to the current context of human life. They think that the Bible and the Christian faith cannot answer human needs today because they have no correlation at all. To answer the view above, the researcher attempts to show that in the real world, both in the past and in the present, the Bible and the Christian faith remain relevant to the context of human life in all times. That the Bible and Christian faith have a close correlation with science and technology. The truth of science and technology is not only supported by the Bible, but the Bible can also be used as a foundation in efforts to think and search for truth in science and technology.This research was conducted using qualitative methods and literature study, namely research with descriptive analytical presentation. Data was compiled and obtained through literature studies sourced from research results, books and journals which were then analyzed descriptively and presented in writing in the form of a scientific journal about The Correlation Of Science And Technology With The Bible And Christian Faith In The Lives Of Believers.
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Prior, Karen Swallow. "The Place of Imaginative Literature in the Christian Life." Theofilos 12, no. 2-3 (2021): 382–89. http://dx.doi.org/10.48032/theo/12/2/15.
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We have more leisure time today than in any period in history. We also have more options for spending that leisure time. For most people (unless you are an English professor, like me), reading fiction is easily seen as purely a leisure activity. And for many, watching sports, streaming movies, or scrolling Twitter seem like more relaxing, less demanding ways to fill non-working hours. Adding the reading of fiction to already overscheduled and overthinking lives can seem frivolous in a world of hurry, need, and stress. Even the Christian who is an avid reader can be tempted to view time spent on imaginative literature as taking away from more important material such as Scripture, theology, and history. Yet, fiction—and here I will be talking primarily of literary fiction—has much to offer the Christian.
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Ożóg, Monika. "Starość w listach św. Hieronima." Vox Patrum 56 (December 15, 2011): 327–38. http://dx.doi.org/10.31743/vp.4227.
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In late antiquity, the Christian thinkers were not too much interested in the old age from the theoretical point of view. What made the old age for the classical thinkers a fault was – for the Christians – a life purpose since it highlighted the primacy of spirit. Jerome – an excellent expert on classic literature – many times touches upon the issue of the old age in his writings; however, he writes about it in the Christian vein, not in the light of the classical criteria.
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Kern, Stephen. "Modernist Ambivalence about Christianity." Renascence 73, no. 1 (2021): 57–75. http://dx.doi.org/10.5840/renascence20217315.
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Kern argues that the responses of Friedrich Nietzsche, James Joyce, André Gide, D. H. Lawrence, and Martin Heidegger to Christianity made up a Weberian ideal type. Accordingly: They all were raised as Christians but lost their faith when they began university studies. They all criticized the impact that they believed the anti-sexual Christian morality, with its emphasis on sin, had had, or threatened to have, on their love life. For that reason they were militantly anti-Christian but also ambivalent about Christianity. They worked to replace the loss of Christian unity with non-Christian unifying projects in literature and philosophy. Virginia Woolf, who was raised as an atheist, conformed to many of these elements of the ideal type but added another in criticizing the fragmenting patriarchal society that supported the dominant patriarchal Church of England. She envisioned new man-womanly and woman-manly types who could cultivate their understanding and love for one another in less polarizing and more humanizing ways.
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Dell, Katharine J., and G. Goldsworthy. "Gospel and Wisdom: Israel's Wisdom Literature in the Christian Life." Vetus Testamentum 44, no. 3 (1994): 427. http://dx.doi.org/10.2307/1535233.
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Situmorang, Merri Natalia. "Pendidikan Kristen dan Karakter." JURNAL KADESI 3, no. 2 (2021): 28–50. http://dx.doi.org/10.54765/ejurnalkadesi.v3i2.2.
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The basis of Christian ethics in living together and working is not in rules, but in God's unchanging character. As the image and likeness of God, humans have good social and relational relationships with one another. The problem in this research is that the damage to humans due to sin makes humans no longer able to have the character that comes from God in achieving their life goals and in living together. Humans face many challenges in life so that there is competition for millions of people in a place (Gen. 3: 17-19). Humans throw each other down, hate, jealousy, bribes, injustice happen everywhere. This research uses descriptive theoretical qualitative research methods through literature and biblical studies. The benefit of this research is that through the Christian Religious Education process, Christians are active in teaching and learning the truth of God's Word, teaching God's people that in Christ man is a new creation (Ephesians 2:10) to do good deeds. The conclusion in this research is that with a mind and conscience renewed by Christ, it is possible for humans to develop the world of creation and life together with honesty, holiness, justice and love. Man in Christ finds himself stronger and can bring honor to his Creator. God's character is reflected in the character life of Christians in fulfilling God's purposes. This Christian character cannot be obtained simply through shortcuts but can only be obtained through the process of Christian education.
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Kozłowski, Jan M. "Męczeństwo jako paradoksalne świadectwo życia w aktach i pasjach męczenników." Vox Patrum 49 (June 15, 2006): 307–18. http://dx.doi.org/10.31743/vp.8217.
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In ancient Christian literature (including the Acts of the Christian Martyrs), one can encounter many passages showing that the “eternal life” is not exactly the other life in the “world to come”, but a reality in which the Christian already participates during worldly existence.
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Kim, Paulus Jinu. "The Role of Christians in The Correlation between The Notion of Lex Orandi, Lex Credendi, Lex Vivendi and The Commitment of Cape Town." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 2 (2022): 85. http://dx.doi.org/10.46445/ejti.v6i2.490.
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Lex orandi, lex credendi, lex vivendi is conventional concepts of the Christian life, but those are still relevant to solve problems of modern society. The interconnectedness of worship (lex orandi), theology (lex credendi), life (lex vivendi) is emphasized in the Christian sphere. Nevertheless, God's mission as the role of Christians was not highlighted in their relationship. The Commitment of Cape Town strongly stresses that Christians accomplishes God's mission with holistic ways in domains of gospel, world, church. In this study, the notion of lex orandi, lex credendi, lex vivendi will be explained about relationship and interaction. Then the Commitment of Cape Town will be analyzed in detail in connection with lex orandi, lex credendi, lex vivendi. The researcher uses the literature review method with answer to one question, that is ‘what is the true role of Christians in the world?’ The result of this study concluded that when Christians stand before God holistically in the notion of lex orandi, lex credendi, and lex vivendi, Christians can live by accomplishing God's mission in the church, with gospel, and into the world.
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Ristati Marpaung, Roli Yanti Laoli, Rosmelina Naibaho, Rumiris Taruli Pardede, and Tessa Lonika Hutagalung. "PAHLAWANKU TELADANKU: PENGUATAN KARAKTER DAN ETIKA MENUJU GENERASI MUDA TANGGUH." Jurnal Pendidikan dan Kebudayaan (JURDIKBUD) 2, no. 3 (2022): 286–90. http://dx.doi.org/10.55606/jurdikbud.v2i3.702.
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This research is motivated by a problem that we often see, namely that Christian youth with character and ethics are very difficult for us to meet in our lives today. It takes an education to make a young man of character and ethics. The purpose of this paper is to know how to become a Christian youth of good character and ethics in accordance with the will and righteousness of Christ. The method used is a literature study approach. The author collected data from a number of literature related to the discussion of being a Christian youth with character and ethics. Christian character is the qualities embodied in Christian teachings that Christians should exemplify by looking at the character of Christ. The character of Christ is a character that Christian youth should have. Ethical Christian youth are young men whose behavior follows the teachings of Christ, has morals based on the Bible. Able to be a good young Christian, who does the right things, the things that Christ desires. It is not easy to become a Christian youth with character and ethics but presumably through this writing it can motivate and change the thoughts and behaviors of Christian youth to become young men of character and ethics. A Christian youth who is ethical and characterful is a young man who reflects his true life. Therefore, we raised the title "Becoming a Christian Youth with Character and Ethics." By applying these values of character and ethics, Christian youth are more real and can bring about change for the better.
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McKECHNIE, PAUL. "Christian Grave-Inscriptions from the Familia Caesaris." Journal of Ecclesiastical History 50, no. 3 (1999): 427–41. http://dx.doi.org/10.1017/s0022046999001761.
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In this article I shall republish a small corpus of epitaphs from the Roman imperial household, with apparently Christian features. These texts have not previously been published together. The dating of these inscriptions will be discussed, and inferences about the Christian community in the imperial service during the Severan period will be drawn from the points of comparison which can be made between the texts.It has long been known from literary sources that there were Christians in the emperors' service in these years. For the generation after Justin Martyr's death, Christian literature provides three references to Christianity in the familia Caesaris. Hippolytus says that Callistus, later to be bishop of Rome, was the slave of Carpophorus, a Christian ‘of the emperor's household’ during the reign of Commodus (180–92). Irenaeus, writing in that reign, refers in the course of a theological argument to ‘those in the royal palace who are believers’, without giving any hint about the number of Christians involved. Then in the 190s Tertullian's Apologeticum lists the palace along with other commanding heights of Roman life in which, he asserts, Christians have established a presence. By this time it was evidently well-known in Christian circles, including in the provinces, that there were Christians in the familia Caesaris: of these three authors, only Hippolytus was based in Rome where the imperial household was centred.
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Banamtuan, Yohanis, Paulus Sentot Purwoko, and Sri Wahyuni. "Pengajaran Rasul Paulus Tentang Memilih Pasangan Hidup Berdasarkan 2 Korintus 6:11-18." Jurnal Teologi (JUTEOLOG) 3, no. 1 (2022): 71–86. http://dx.doi.org/10.52489/juteolog.v3i1.114.
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In general, researchers who discuss the Apostle Paul's teaching about spouses only base it on one verse, namely 2 Corinthians 6:14 and ignore the text of the title in this verse. The verses before and after, namely 2 Corinthians 6:11-18 have not been studied, that's why researchers are interested in discussing them. Even though this verse is very fundamental for young Christians to know, not all Christian youths read or hear this topic preached intensely in church or in various other Christian services. Likewise, Christian parents don't all read this verse or hear it preached, so parents don't teach their children the principles and standards of God's word for their children in finding a life partner. As a result, it often happens that there are believers who leave their faith in the Lord Jesus because of mistakes in choosing a life partner. The purpose of this research is to find the basic principles of the Apostle Paul's teaching about choosing a life partner based on 2 Corinthians 6:11-18, so that both Christian youths and Christian parents can make this teaching of the Apostle Paul the basic principle and standard. in choosing a life partner according to God's Word. The method used in this research is qualitative with a literature study approach. The results of research on the teachings of the Apostle Paul about life partners based on 2 Corinthians 6:11-18 are life partners that God wants are balanced, namely having faith and maintaining holiness until the holy wedding day.
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Von Achen, Henrik. "The Spirituality of Christian Suffering." Periskop – Forum for kunsthistorisk debat, no. 30 (November 29, 2023): 74–99. http://dx.doi.org/10.7146/periskop.v2023i30.141988.
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The essay offers a contribution to understand the paradox of Christian suffering in seventeenth-century Transalpine devotional texts and their illustrations. Outlining the basic components of a transdenominational ‘Spirituality of Christian sufferance’, expressed in both Catholic and Lutheran ascetic literature, it provides a hermeneutic approach to the early modern iconography of carrying one’s own cross in imitation of Christ. To imitate Christ was to align one’s suffering with his. While Catholics and Lutherans had somewhat different practices to obtain such alignment, it originated in the same basic will to suffer, to receive adversity and pain from God. The spirituality of Christian suffering was an attitude of patience by which the Christian dealt with the fact that earthly life was a valley of tears, for most people misery a given. To endure suffering in faith became an important spiritual devotion for all Christians, regardless of denominational differences. Based on Luke 9:23 and Matthew 10:38, suffering should be embraced as a gift, rejection of the world as a salvific act. The model of the suffering Christ should move the faithful to take up their own crosses willingly, and devoutly endure trials and tribulations in this short life to achieve everlasting glory. The spirituality had to be acquired, internalized, and for this both Catholic and Lutheran literature presented literary ‘Schools of the Cross’. Flowing from this spirituality, simultaneously expressing and shaping it, an iconography grew forth rendering the cross-bearing as the path to salvation, a spirituality whose fulfilment was, indeed, the “Patientia Victrix”.
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Winanto, Oey Natanael, and Johnnie Manopo. "Relasi Gereja, Negara, dan Masyarakat." Journal of Religious and Socio-Cultural 4, no. 1 (2023): 1–25. http://dx.doi.org/10.46362/jrsc.v4i1.108.
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Christian ethics in the nation, state and society, the political attitude of the Christian faith adheres to the principle of theocracy, namely the call of Christians to declare and realize God's will in the life of the nation, state, and society. The purpose of this writing is to find out how the role of the church is in politics and to apply the Christian faith in the development of politics, nation, and state. The writing method used is a literature review with a Christian ethics study approach. The result of the discussion is that one of the responsibilities and roles of Christians in the life of the nation and state is related to their political awareness in the form of forming organizations or parties that take part in politics. Christian ethics is ethics that stems from the acknowledgment that Jesus Christ is God. It means that He is God who controls, regulates all movements, steps, and goals of Christian life, according to the tasks given to His people.
 
 Etika Kristen dalam berbangsa, bernegaradan bermasyarakat, maka sikap politik iman Kristen berpegang pada asas teokrasi, yaitu panggilan umat Kristen untuk menyatakan dan mewujudkan kehendak Tuhan dalam kehidupan berbangsa, bernegara dan bermasyarakat. Tujuan penulisan ini adalah menemukan bagaimana peran gereja dalam politik dan mengaplikasikan iman Kristen dalam pembangunan politik, berbangsa, dan bernegara. Metode penulisan yang digunakan adalah kajian literatur dengan pendekatan studi etika Kristen. Hasil pembahasan adalah salah satu tanggungjawab dan peranan umat Kristen dalam kehidupan berbangsa dan bernegara adalah menyangkut kesadaran politiknya dalam wujud pembentukan organisasi atau partai yang berkiprah di dalam politik. Etika Kristen adalah etika yang berpangkal pada pengakuan, bahwa Yesus Kristus adalah Tuhan. Artinya, bahwa Ia adalah Tuhan yang menguasai, mengatur seluruh gerak, langkah dan tujuan hidup umat Kristen, sesuai dengan tugas yang diberikan kepada umat-Nya.
 
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V. Simmons, Frederick. "Life in This World and For the Life of the World: Natural Science and the Social Ethos of the Orthodox Church." Theology Today 78, no. 4 (2021): 385–95. http://dx.doi.org/10.1177/00405736211048794.
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For the Life of the World: Toward a Social Ethos of the Orthodox Church (FLOW) is an admirable and important document, not least because it affirms natural scientific insights as valuable resources for Christian theology and social teaching. Given the current Ecumenical Patriarch's extensive engagement with environmental concerns, this affirmation is especially apposite. However, I do not believe FLOW fully recognizes the implications of such insights for its conception of God's creation or its social ethos. In particular, FLOW maintains that scarcity, competition, violence, and death are distortions of God's creation due to human sin and that human beings are commissioned and capacitated by God to strive to overcome them. By contrast, I contend that contemporary scientific understandings of planetary forces and ecological processes—and indeed Christian scripture—give Christians cause to consider scarcity, competition, violence, and death aspects of God's creation. I further claim that striving to overcome scarcity, competition, violence, and death would be environmentally disastrous and spiritually deleterious since it would domesticate the rapidly disappearing wilderness that biblical wisdom literature depicts as delighting and glorifying God. Happily, allowing natural scientific insights to inform Orthodox conceptions of God's creation in this way would render FLOW's injunction that human beings redress the environmental implications of their sin an imperative to reduce and remedy pollution and to minimize and restore anthropogenic habitat degradation and destruction, thereby fostering the ecological sustainability Orthodoxy champions and the respect for wilderness Christians have multiple reasons to commend. Although this abandons FLOW's aspiration that human beings wholly civilize God's creation, such respect for wilderness does not imply acquiescence to human deprivation and distress, for just as it is inappropriate to impose cultural values on all of nature, it is wrong to regard all natural dynamics culturally normative. Similarly, attributing scarcity, competition, violence, and death to God's creation rather than its sin need not undermine Christian hopes for freedom from these and all other maladies, for Christians await not only God's salvation from sin and its effects but God's new creation too. Thus, in addition to honing Orthodoxy's social ethos, heeding FLOW's embrace of natural scientific insights as constructive theological resources foregrounds a commonly neglected dimension of Christians' traditional depiction of the divine economy.
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Siswantara, Yusuf, Ace Suryadi, Mupid Hidayat, and Ganjar Muhammad Ganeswara. "Inclusive values: Foundations of religious education for multicultural harmonious life." KURIOS 9, no. 1 (2023): 63. http://dx.doi.org/10.30995/kur.v9i1.548.
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Harmonious living in a diverse society presents complex challenges due to the potential for significant conflict. Radicalism, intolerance, and social conflict often occur, especially concerning religious pluralism. Educational institutions, which are expected to build the nation's character, are also prone to religion's education labeling. Hence, Christian religious education had two choices: strengthen dogmatic teaching or embrace inclusive values. This research focuses on the importance of inclusive values as the foundation for Christian Religious Education. Through descriptive analysis of various literature, this study discusses the theological basis for inclusive values in the context of the Church and its implications for Christian religious education. The research results show that the value of inclusion is based on the reflection of the incarnation and the example of encountering dialogue, which forms the foundation for inclusive Christian Religious Education.
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Markes, Karlito D. "LIVING VALUES EDUCATION DAN IMPLIKASINYA BAGI PENDIDIKAN AGAMA KRISTEN." Manna Rafflesia 6, no. 2 (2020): 220–40. http://dx.doi.org/10.38091/man_raf.v6i2.120.
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Education is a process of inheriting life values that serve as a guideline as well as a foundation for character development. Education must be a conscious and planned process and oriented to contextual life values. Living Values Education is one of the patterns education based on life values is deemed sufficiently relevant to Christian Education as a learning process about the living values of Christianity. The Bible explicitly records that the life, teachings and role model of the Lord Jesus have practiced the Living Values Education as a pattern of education. This research was conducted using the Literature Review method , through literature obtained both manually and also through an electronic data base such as Google and Google Scholer . From the literature analysis conducted, this study found three principles as the basis for character development through The Christian Living Values Education . First , the values of human life with God. Second , the values of human life with others. And third , the values of human life by itself. All three values of life have the same substance, namely: love with heart, soul and mind. The hope of this research is that Christian religious educators are held on the values of life centered on Christ.
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Sidarus, Adel. "Notes sur la littérature médiévale chrétienne d’expression arabe." Collectanea Christiana Orientalia 17 (July 20, 2020): 197–222. http://dx.doi.org/10.21071/cco.v17i.14502.
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Spurred by a recent American work offering an overview of the intellectual life and literary output of the Christians in the Land of Islam during the middle ages, we propose to revisit the question from a broader basis and a differently structured perspective.Provided with working instruments of different origins and based on intense personal research, we hinge this presentation on three axes: the Christian Arab studies as such, the Arabic Christian literary movement up to the high middle ages, and the forms and genres of this literature.In this way, we hope, in our turn, to illustrate the extraordinary intellectual convivial spirit that reigned between a rather uniform Moslem majority and the ethno-linguistic Christian communities scattered between the Valley of the Nile and Greater Mesopotamia, passing through the variegated Syro-Palestinian territories. Incidentally, we will recall the impact of this joint Islamic Christian complicity on Medieval Europe.
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Polshchak, Aneliya. "Preraphaelites and Christian Literature Renewal in Great Britain." NaUKMA Research Papers. Literary Studies 3 (September 2, 2022): 115–19. http://dx.doi.org/10.18523/2618-0537.2022.3.115-119.
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The article considers about the general tendencies of Christian and Catholic art renewal in Great Britain. This movement is the part of the wider one i.e. Christian art renewal, which is the important phenomenon in all western literatures and cultures (Francois Mauriac, Georges Bernanos, Julien Green, Paul Claudel, Charles Péguy, Gertrud von Le Fort, Heinrich Boll, Sigrid Undset, Graciya Deledda, Ramiro de Maeztu, Hose Bergamin, Miguel Unamuno, Maurice Denis, Paul Gauguin, Georges Rouault, Francis Jean Marcel Poulenc, Arthur Honegger, Olivier Messiaen, etc.) English Christian and Catholic Renewal were caused by the deep crisis, which found its place after the period of positivism. In British literature the phenomenon of Christian renewal manifested itself in the creative work of Evelyn Arthur St. John Waugh, Muriel Spark, Gilbert Keith Chesterton, Graham Green, Clive Staples Lewis and others. Tendencies of Christian renewal also appeared in the other kinds of art. In the painting of Great Britain of the period these tendencies display themselves in the intention of the painters to find the sense of the life, which in the same time also include the interest in Christianity. It made itself apparent in new approaches to sacred matters, which include Bible themes as well as Church tradition. In the fine art of Great Britain Christian renewal echoed in the works of Pre-Raphaelites (William Holman Hunt, John Everett Millais, Dante Gabriel Rosetti, Madox Brown, Edward Berne-Jones, William Morris, Arthur Hughes, Walter Crane, and John William Waterhouse. Strong will to return to the cultural and religious roots of Europe is the core of this art movement of Christian and Catholic renewal in Britain. Revision of “Good News Bible” message actuality for their contemporaries, which is manifested in the sense of the works, images and structural elements, is the important task and inspiration for painters and writers of this style.
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Paczkowski, Mieczysław Celestyn. "Metafora soli w Biblii i literaturze wczesnochrześcijańskiej." Vox Patrum 60 (December 16, 2013): 221–43. http://dx.doi.org/10.31743/vp.3989.
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The article presents the complex symbolism of salt that was strongly influenced by the rites and beliefs of the pagan and the biblical world as well as early Christian literature. The salt is an element present in every aspect of human life (food, medicine and religious cults). It played an important role in sacrifices and offerings of Old Testament. For this reason, Jesus’ use of this metaphor was extremely familiar to His followers. On the biblical bases the various allegorical motifs of salt were present in Christian authors. Metaphors associated with the salt became precise and rich. Salt was a symbolic figure of wisdom, moral cleanness and incorruptibility. God’s salt enabled one to triumph over the spiritual enemy. The Fathers taught to point others to the way of life, to show how they might be preserved from death and destruction. They pointed out how the purpose of Christian life depended on their spiritual saltiness.
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Pleizier, T. T. J. "Leven voor de dood. Aanzetten tot een christelijke thanatologie." Theologia Reformata 64, no. 4 (2021): 389–400. http://dx.doi.org/10.21827/tr.64.4.389-400.
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Popular literature shows the need for a contemporary art of dying. This article argues for a Christian thanatology that engages modern phenomena such as near-death-experiences, end-of-life legislation and an imagination that cannot envisions life beyond death. Reformed sources provide three elements for a Christian thanatology: (a) death as the boundary of human existence; (b) a spiritual attitude toward death; and (c) death and as an eccentric existence. A Christian thanatology moves beyond a systematic-theological exploration of the ‘last things’ to offer a ‘practical eschatology’ able to relate Christian imagination with cultural expressions.
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Jones, E. A., Brian S. Hook, and R. R. Reno. "Heroism and the Christian Life: Reclaiming Excellence." Modern Language Review 97, no. 3 (2002): 784. http://dx.doi.org/10.2307/3737588.
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Rus, Mihaela, and Ciprian-Vasile Rus. "Theological and psychological profile of Christian pilgrim." Technium Social Sciences Journal 41 (March 9, 2023): 398–403. http://dx.doi.org/10.47577/tssj.v41i1.8538.
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Pilgrimage has always been an important element of spiritual and religious life for many people around the world, and this is certainly the case in Christianity. Pilgrimage in the Christian world represents a profound experience of seeking the meaning of life, religious identity, and faith. In this context, the theological and psychological profile of the Christian pilgrim are subjects of great interest. In addition to the literature review provided earlier, there is a growing body of research that focuses on the theological and psychological profiles of Christian pilgrims. Christian pilgrimage is a practice that has a long and rich history in Christianity, and is still a significant aspect of many Christian communities today.
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Smith, Jesse, and Gary J. Adler. "What Isn’t Christian Nationalism? A Call for Conceptual and Empirical Splitting." Socius: Sociological Research for a Dynamic World 8 (January 2022): 237802312211244. http://dx.doi.org/10.1177/23780231221124492.
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In the years surrounding Donald Trump’s presidency, a burgeoning strand of literature has emphasized the role of Christian nationalism in American political conflict. The authors argue that this literature contains mutually reinforcing theoretical and empirical shortcomings. Theoretically, the concept of Christian nationalism is overextended and conflates multiple conceptualizations of religion in public life. Empirically, the standard scale used to measure Christian nationalism contains survey items that are too ambiguous to adequately inform (or constrain) interpretations of findings. The authors draw from cultural sociology and political science to highlight key questions current Christian nationalism scholarship does not adequately address. The authors present results from a latent class analysis to show how the same survey items allow other interpretations of how Americans think about religion, state, and public life. The authors conclude with a discussion of theoretical and empirical steps that may strengthen the contributions of this scholarship.
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Kristianus Bayu Pranata and Nehemia Nome. "Pendidikan Agama Kristen Sebagai Agen Restorasi Pendidikan Dalam Mewujudkan Kehidupan Beragama Yang Harmonis Di Sekolah–Sekolah." Jurnal Filsafat dan Teologi Katolik 6, no. 2 (2023): 37–63. http://dx.doi.org/10.58919/juftek.v6i2.67.
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 Abstract: Christian religious education has the goal of teaching students the principles of Christian life, including moral values such as love, forgiveness, justice, and brotherhood. Christian religious education can help students understand and appreciate other religions with an inclusive attitude, tolerance, and respect for religious differences. However, there are several challenges that need to be overcome in implementing Christian religious education as an educational restoration agent to create a harmonious religious life in schools. One of the main challenges is the lack of understanding of religious moderation. In this research, the writer took the step of doing a literature study. Christian religious education plays a vital role as an educational restoration agent in creating a harmonious religious life in schools. Through teaching moral values, respect for religious diversity, character building, and interreligious dialogue, Christian religious education contributes to shaping students who live according to religious values and in harmony with fellow human beings. 
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Adrahtas, Vassilios. "Intellectual Hegemony, Conversion Discourse and Early Christian Apologetic Literature." Religions 12, no. 9 (2021): 782. http://dx.doi.org/10.3390/rel12090782.
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The present study aspires to catch a glimpse of a peculiar phenomenon in the history of religions, namely, the competitive character of early Christian apologetic literature in its attempt to confront head-on the non-Christian ideological life-world and, for that matter, to persuade the latter’s adherents to convert to the new hierophanic message. More specifically, in this study I look into the hierophanic/religious/spiritual market of the first three centuries CE, focusing on its creating, perpetuating and promoting of intellectual hegemony interactions, while at the same time I explore the conversion discourse used by all parties concerned in order to win over the Other. Apart from other religions, early Christian ‘Apologists’ faced predominantly Middle Platonism, Stoicism, Neopythagoreanism and, last but not least, Neoplatonism. In doing so they adopted a number of rhetoric and social strategies at hand; strategies that, although intended to turn the Other into the Same—which they did achieve, albeit gradually—ended up turning the Same into the Other as well.
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Hatmoko, Tomas Lastari. "TOWARDS RECONCILIATION AS A RESPONSE TO RELIGIOUS AND SOCIAL CONFLICTS IN AN INDONESIAN CONTEXT." JPAK: Jurnal Pendidikan Agama Katolik 23, no. 2 (2023): 39–47. http://dx.doi.org/10.34150/jpak.v23i2.517.
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Religious and social conflict is a problem that often occurs in the world. This problem has caused many victims, both the dead and those who were traumatized. Indonesia is a country that experiences inter-religious and social conflicts as well. A number of bloody events have occurred in several places. The focus of this paper is responding to these events especially in a Christian context. This is a concern because a number of conflicts and victims also involve Christians. In the midst of Christian life with other religions and social diversity, efforts to build reconciliation and peace are the main targets to be discussed in this paper. The author uses the literature method in this article. Through various literature, the author explores the idea of reconciliation and offers several solutions, especially those that can be realized in the Indonesian context. This study invites anyone, especially members of the Church, to be involved in reconciliation in order to build peace in living together.
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Purba, Jhon Leonardo Presley. "Makna Kemah Suci Hingga Bait Allah Bagi Kehidupan Religius Kristen Masa Kini." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 1, no. 1 (2021): 21–36. http://dx.doi.org/10.54170/dp.v1i1.33.
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The religious life of today's Christians cannot be separated from the religious life of God's people in Old Testament times centered on the Tabernacle and temple. Therefore, this study aims to find and explain the meaning of the Tabernacle and the Temple for today's Christian religious life. This research is presented in descriptive qualitative form. The method used is literature studies to collect as many theories as possible from literature materials that correlate with research topics. The sources used are textbooks, physical or e-books, and journals. The results of this study show the Tabernacle of God, through Moses, speaks of the image of Christ in His journey, ministry and glory on earth. While the Temple, through Solomon, spoke of Christ in His ministry and glory in heaven. Implementation for Christians today, everyone must come to God through faith in Christ, Christians are the temple or dwelling place of the Spirit of God today, God is always present and leads the christian life, Christians must offer themselves to God and be His witnesses in the world.
 Kehidupan religius orang Kristen masa kini tidak dapat dilepaskan dari kehidupan religius umat Allah pada zaman Perjanjian Lama yang berpusat pada Kemah Suci dan Bait Allah. Oleh karena itu, penelitian ini bertujuan untuk mencari dan menjelaskan makna Kemah Suci dan Bait Allah bagi kehidupan religius Kristen masa kini. Penelitian ini disajikan dalam bentuk kualitatif deskriptif. Metode yang digunakan adalah studi literature untuk mengumpulkan sebanyak mungkin teori dari bahan kepustakaan yang berkorelasi dengan topik penelitian. Sumber-sumber yang digunakan adalah buku teks, fisik atau e-book, dan jurnal. Hasil penelitian ini menunjukkan Kemah Suci Allah, melalui Musa, berbicara tentang gambaran Kristus dalam perjalanan, pelayanan dan kemuliaan-Nya di bumi. Sedangkan Bait Allah, melalui Salomo, berbicara tentang Kristus dalam pelayanan dan kemuliaan-Nya di surga. Implementasi bagi Kristen masa kini, setiap orang harus datang kepada Allah melalui iman dalam Kristus, orang Kristen adalah bait atau tempat berdiamnya Roh Allah saat ini, Allah senantiasa hadir dan menuntun kehidupan orang Kristen, orang Kristen harus mempersembahkan dirinya bagi Allah dan menjadi saksi-Nya di dunia.
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Gendolang, Nova Diah Ayu. "Religiusitas Budaya Sipakatau, Sipakalebbi, Sipakainge Dalam Perspektif Resiliensi Sosial Masyarakat Kristen Bugis Watansoppeng, Sulawesi Selatan." Journal of Education, Humaniora and Social Sciences (JEHSS) 5, no. 3 (2023): 1796–808. http://dx.doi.org/10.34007/jehss.v5i3.1542.
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This article aims to examine the resilience of Christian community midst of Muslim majority based on concept resilience in ability to face, overcome and adapt from a human experience or bad events that have occurred such as religious threats. This writing uses theory resilience and theory of culture in concept of religiosity. This study uses qualitative methods conducting observations, interviews, and literature studies. The focus of research is on the Bugis Christian community as a resilience group in the Land of Bugis Watansoppeng, who is present in the midst of local culture in the form resilience through the Sipakatau, Sipakalebbi, Sipakinge culture. The Bugis community is better known for its Muslim religious identity, so that Islamic characteristics that are more inherent in the Bugis Watansoppeng land affect social, customary and cultural life, including the Sipakatau, Sipakalebbi, Sipakalebbi culture which is part of the Panggadereng system (customary rules that are considered noble). The culture of Sipakatau, Sipakalebbi, Sipakinge becomes a value that meaningful for both Islam and Christianity. The results of this study show that Sipakatau, Sipakalebbi, Sipakalebbi culture is attainment a form of resilience to the Christian community in Watansoppeng which greatly affects all aspects of life every Bugis person, including Christians, so this culture has a positive impact and a positive perspective Christian community as resilient people. adapt and experience social change in religion.
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Dyah Utami, Sri Ayu, Setio Dharma Kusuma, Sofia Margareta, Edi Sugianto, and Sion Saputra. "The Church In The Midst Of Religious Pluralism: Christianity With The Ideology Of Pancasila." Conference Series 4, no. 2 (2023): 34–43. http://dx.doi.org/10.34306/conferenceseries.v4i2.923.
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The foundation of Indonesia is Pancasila that allows 6 religions in our country to livetogether in society. Therefore, it is a country with a high religious pluralism level, yet thechurches nowadays are being exclusive in the society. Christians as a minority tend to bedistant with the society members around them. While the principles in Christianity are actuallyencouraging Christians to be able to be inclusive in society. This research has the purpose toshow the importance of the churches being inclusive. The method used is a qualitative methodwith a literature study approach. The focus of the research is on the application of theprinciples of Christianity that are not against the Christian faith and Pancasila to be appliedpractically in the midst of religious pluralist society. The result of the research shows thatChristianity could be exclusive in the matter of faith and inclusive in life application. Theteaching of Christian faith definitely is not against the basic values of the Indonesian ideology,that is Pancasila.
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Білоус, Петро. "Life and death of Knyaz Mykhailo of Chernihiv in ancient ukrainian literature." Українська література: історичний досвід і перспективи, no. 2 (November 15, 2023): 17–26. http://dx.doi.org/10.31652/3041-1084-2023-2-17-26.
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The article examines ancient Ukrainian literary works about the life and tragic death in the Horde of Prince (Kniaz) Mykhailo of Chernihiv. The article aims to trace the process of literary transformation of the ancient story and to introduce this material into the circle of research in Ukrainian medieval studies. The content of the story reflects events from the life of Mykhailo of Chernihiv, focusing on his journey with boyar Fedir to the Horde in 1245 to obtain permission from Batu Khan to own lands in Rus. There, they refused to bow to the khan according to Mongolian custom, and were killed for it. Ancient authors saw this as a Christian feat, and Mykhailo was proclaimed a saint. This is how he appears in the «life» created by Dmytro Tuptalo. This life (early 18th century) does not fit into the Byzantine hagiographic canon because it does not tell the whole life of Mykhailo, but focuses only on his stay in the Horde, where tragic events occur that are intended to move the reader and evoke sympathy for the martyr, a faithful Christian. In addition, the hagiography was written in the Baroque period, so it is characterized by pomp and circumlocution, emblematic and symbolic images, rhetorical figures, authorial reflections, and quotations from other texts, which ultimately play a role in reinforcing the highly moral image of Mykhailo. The prince is portrayed differently in the Galician-Volhynian Chronicle: it does not emphasize Mykhailo’s feat, but praises Danylo Halytskyi, who obtained permission from the khan by obeying non-Christian customs. The deaths of Mykhailo of Chernihiv and his boyar Fedir in the Horde are striking, and historical events fade into the background, becoming the background for the depiction of strong personalities. It cannot be said that Mykhailo of Chernihiv is a strong personality. Rather, he is a victim of the circumstances. He was credited with heroism, and Danylo Halytskyi with diplomatic wisdom. This is despite the fact that the Mongol-Tatar invasion pushed back the development of the ancient Ukrainian lands for several centuries, bringing decline and languishing on the edge of Europe that survived that horror.
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Shoemaker, Stephen J. "The Virgin Mary in the Ministry of Jesus and the Early Church according to the Earliest Life of the Virgin." Harvard Theological Review 98, no. 4 (2005): 441–67. http://dx.doi.org/10.1017/s0017816005001057.
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In 1986, Michel van Esbroeck published a remarkable new Life of the Virgin that not only is among the most profound and eloquent Mariological writings of early Byzantium but also presents a useful compendium of early apocryphal traditions about Mary. Some of the Life's episodes are already well known from their original sources, such as the Protevangelium of James and the early dormition apocrypha, but many other extrabiblical traditions appearing in this Life of the Virgin are not otherwise attested in early Christian literature. This is true especially of the section that overlaps with the gospels, where the Life expands the canonical narratives in ways unprecedented (to my knowledge) in Christian apocryphal literature. By writing Mary into the story at key points and augmenting several of her more minor appearances, the Life portrays Mary as a central figure in her son's ministry and also as a leader of the nascent church. The result is a veritable “Gospel of Mary” in the section of the Life that emphasizes Mary's essential contributions to her son's earthly mission and her leadership of the apostles in the early Christian community: the Life gives a brief account of the same events recorded in the canonical gospels, but with the Virgin Mary brought to the fore at nearly every instance. The origins of these traditions are not entirely clear, and while they may be the work of the Life's author, it is equally possible that they reflect now lost apocryphal traditions about Mary that once circulated in late antiquity. In any case, the attention that this earliest Life of the Virgin lavishes on the activities of Mary and other women as important leaders in the formation of Christianity is rather striking and quite exceptional among the literature of Christian late antiquity. In its emphasis on the roles played by these women it represents a surprising ancient predecessor to much of the recent work in New Testament scholarship to recover the importance of women in the early Christian movement.
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Widjaja, Soehadi, Paulus Sentot Purwoko, Daniel Suharto, and Timotius Sukarna. "STUDI EKSPLANATORI-KONFIRMATORI KEHIDUPAN KRISTEN BERDASARKAN LUKAS 16:19-31 DI KALANGAN HAMBA TUHAN SE-KABUPATEN JEMBER JAWA TIMUR." Alucio Dei 5, no. 1 (2022): 1–20. http://dx.doi.org/10.55962/aluciodei.v5i1.20.
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The number of theologies that breathe success appears among God's servants throughout Jember district, which are alleged to have deviated from the biblical Christian life. This encourages this research to be carried out. The aim is to find out how much the level of application, dimensions and background categories that tend to influence the implementation of Christian life based on Luke 16: 19-31 among the servants of God in Jember Regency, East Java. The method used is the quantitative method in the form of explanatory-confirmatory studies of the text of Luke 16: 19-31 and literature studies related to the topic of Christian life as well as examining moderate variables in the form of categories of the background of the object of research. As a result, first, the level of implementation of Christian life based on Luke 16: 19-31 among God's servants throughout Jember district is in the "medium" category (not yet optimal). This is because God's servants in Jember district have been influenced by a theology characterized by success that has distorted the Christian life. Second, the dimensions of the outer and inner life of God's servants who live simply, are the most significant moral and spiritual forces that influence the application of the Christian life based on Luke 16: 19-31.Third, ethnic backgrounds are more dominant in determining the implementation of biblical Christian life, including occupation and age, this is because the majority of God's servants in Jember Regency are Javanese (46.7%) who have long served there, which by themselves can adapt to Javanese people who live simply so they are able to live a Christian life according to the Gospel of Luke 16: 19-31.
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Secord, Jared. "The Celibate Athlete." Studies in Late Antiquity 2, no. 4 (2018): 464–90. http://dx.doi.org/10.1525/sla.2018.2.4.464.
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In this article, I propose a new way of interpreting athletic metaphors in early Christian literature. I argue that the metaphorical figure of the athlete would have evoked for ancient readers not simply the ideas of competitive struggle, but also the idea of sexual abstinence, a lifestyle choice closely associated with athletes in the Greco-Roman world. The article collects and discusses evidence for the practice of athletic celibacy, drawing together a disparate collection of medical and philosophical literature, with Christian sources, from the second and third centuries CE. It demonstrates that athletic celibacy was a familiar concept in this period, and that many observers were interested in the methods that athletes used to control their sexual urges, including applying lead plates to their loin muscles. The treatment of this evidence suggests that there was greater interest in sexual abstinence among non-Christians than has previously been understood, and that athletes were implicated in controversies about whether or not total abstention from sex was a healthy lifestyle choice. As such, I argue that it is plausible to regard the athletic imagery of early Christians not only as a metaphorical comparison between two kinds of strident individuals, but also as advocacy for the celibate life as the most healthful lifestyle.
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Yachmenik, Vyacheslav A., and Eugene I. Lyutko. "A “Monastery in the World”: The Cultural Meaning of a Concept." Studia Litterarum 8, no. 4 (2023): 58–77. http://dx.doi.org/10.22455/2500-4247-2023-8-4-58-77.
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The center of our attention in the present study is the concept of monastyr’ v miru “monastery in the world,” which became a set expression the late 19th – early 20th century Russian literature and religious philosophy. The emergence of this concept in the discourse of the epoch witnesses to a new manner of demarcation of the spaces of the “church” and the “world,” and we shall reveal this intellectual transformation through the contextual analysis of the mentioned set phrase. We apply an interdisciplinary approach, thus the article analyzes not only literary, but also religious material. The concept “monastery in the world” filled a gap in the language and was accountable for describing new reality in social and intellectual life at the boundary between the societal and religious ideas and practices. The first what we see in sources is an ambitious and accusatory rhetoric of expansion of the monastery to the realm of worldly life, that in the second half of the 19th century has lost its Christian groundings. However, the opposite type of rhetoric — that of defense of the symbolic monastery walls from the evil worldly expansion — comes soon. This strategy became especially current during the revolutionary turbulence, when clergy and laity envisage the “world” as a power destroying the walls of the symbolic monastery — Christian communities, souls of Christians or their religious way of life.
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Markus Amid. "ADAT DAYAK DAN IMAN KRISTEN DALAM PENERAPANNYA DI TENGAH MASYARAKAT." Coram Mundo: Jurnal Teologi dan Pendidikan Agama Kristen 4, no. 2 (2022): 63–68. http://dx.doi.org/10.55606/corammundo.v4i2.60.
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Adat is a way of life that has been passed down from generation to generation, sometimes considered sacred, so that when religion with rules/teachings that are considered new by the community becomes a new way of life, it becomes a problem to be considered as throwing away custom, or people who have forgotten the land, or are arrogant. , fanatic or dubbed uncivilized. From a religious perspective, Christians are divided into several interpretations. The attitude of rejection, which considers customs a sin with the assumption that everything in the world is sin (1 John 2:15-16). Meanwhile, other interpretations are fully accepting of adat. Custom is a gift from God, the fall of man into sin has damaged and confused traditional values, customary values need to be tested with the Word of God. This study uses a qualitative methodology with an interview and literature approach. The result of the research is that Christians should not reject customs, they only need to sort out what is contrary to God's word and what is not contrary to God's word. Customs that are contrary to God's word must be abolished, while customs related to God's word must be cultivated. Conclusion: Christian faith must be above customs because Christian faith is directly related to faith in Christ
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Klauck, H.-J. "Religion without fear. Plutarch on superstition and Early Christian Literature." Verbum et Ecclesia 18, no. 1 (1997): 111–26. http://dx.doi.org/10.4102/ve.v18i1.1128.
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After some introductory remarks on the role of fear in religious discourse. Plutarch’s treatise On Superstition is analysed according to its rhetorical outline. Questions of authenticity are discussed and answered by locating the essay in Plutarch’s early career. Then we ask for the place of “fear of God” in biblical teaching and theology, compare it to Plutarch and show some limits in Plutarch’s youthful thinking, which doesn't yet pay due respect to the life values of myth. We conclude with two New Testament passages, Romans 8:15, masterfully interpreted by Martin Luther, and 1 John 4:17f excellently explained by 20th century’s Swiss theologian and psychologian Oskar Pfister, and we show that these texts are propagating “belief without fear”.
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VĂNOAGĂ, Cristina Matilda. "PANAIT ISTRATI. LITERATURE AND SOCIETY." Incursions into the imaginary 14, no. 1 (2023): 333–35. http://dx.doi.org/10.29302/inimag.2023.14.17.
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Panaït Istrati's contributions to literature extend beyond his creative works, and this quality is reflected in “Panaït Istrati: Littérature et Société. Literature and Society”, edited by Dana Radler, Aurora Băgiac and Teodora-Anca Șerban-Oprescu, and prefaced by Christian Delrue. All the five sections of the bilingual (French and English) volume (“Panaït Istrati Between Two Literary Formulas”, “Biography – Autobiography – Writing”, “Personal Life and Political Life”, “Hybrid Aspects and Folkloric Imaginary”, and “Panaït Istrati and Artistic Transposition”) will grab the reader’s attention from the very first sentence. One of the most complex Romanian writers, born in the Romanian town of Brăila in 1884, Panait Istrati is equally seen as a French writer. His work is influenced by a strong social message, laying a significant emphasis on the world of the proletariat and the disenfranchised. One can easily notice that, starting from between worlds and writing styles, the incursion in Istrati's world correlates his life and work with names such as Romain Rolland, Maryse Condé, Ahmadou Kourouma, and even George Orwell.
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Stokes, Claudia. "The Mother Church: Mary Baker Eddy and the Practice of Sentimentalism." New England Quarterly 81, no. 3 (2008): 438–61. http://dx.doi.org/10.1162/tneq.2008.81.3.438.
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“The Mother Church” analyzes the influence of literary sentimentalism on the writings and doctrine of Mary Baker Eddy, the founder of Christian Science. Having attempted a career as a sentimental poet in her early life, Eddy imported sentimental notions of motherhood and parent-child separation into Christian Science belief and iconography.
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Ratiani, Irma. "Georgian Literature before the Weltliteratur." Journal of Foreign Languages and Cultures 7, no. 2 (2023): 016–24. http://dx.doi.org/10.53397/hunnu.jflc.202302002.
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The history of Georgian writing starts much earlier than when Goethe introduced the term “Weltliteratur.” It starts from the era of Christianity from the 4th century. Due to the fast spread of Christianity in the Early Medieval period, Georgia was already included in the European net of Christian writing. All branches of Christian spiritual literature were presented. Georgian culture and literature naturally were developing in the frame of the Western European tradition. The period of the 11th-12th centuries was a Golden Era for Georgia, and the heyday of fame for Georgian culture and literature as well. Precisely during this period, “The Knight in the Panther’s Skin” was created by Shota Rustaveli. Apart from its aesthetic, philosophical, and worldview depth, it is a first text in Georgian literature as well as in European literature which reflects the clashing of two huge universes in Georgian culture—the West and the East. The Western principles are revealed in the Christian worldview of the text, in the way of thinking of the author and in its genre; however, the 12th century is already a period of strengthening of the influence of Eastern culture and literature in the European part of the Caucasus, and Rustaveli regards with obvious favor the Oriental poetic motifs. Unfortunately, at this stage of European literary history, Georgian literature was separated from the Western European literary process due to tragic political events. As for literature, it was a period of almost three centuries of silence. After the fall of Constantinople, Georgian literature had to move closer to the Eastern area as an historically offered alternative. From the 17th century, the process of the returning of Georgian political and cultural life back within the European frame had been started. Genuine Georgian writers were able to tie Georgian literature to the cultural models of European Classicism and the Enlightenment.
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May. "Challenges of Christian Religious Education Teachers in Facing Era Society 5.0." International Journal of Advance Social Sciences and Education (IJASSE) 1, no. 2 (2023): 63–72. http://dx.doi.org/10.59890/ijasse.v1i2.75.
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The teacher is one of the components of education and includes christian religious education that largely determines the success or failure of the aims of Christian religious education. A christian religious education teacher is a teacher who educates students, young and old about the christian faith, imitating Jesus Christ in daily life and in carrying out his teaching duties. One of the goals of christian religious education is to produce human beings who can live their faith responsibility in a pluralistic society. This research uses a qualitative approach with a literature study method. This research data collection technique is by the discussion regarding the challenges of christian religious education teachers in facing the era of society 5.0. The results of this research.
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Siburian, Ramsida. "Spiritualitas Kristen di Era Pandemi Covid-19." JURNAL DIAKONIA 1, no. 1 (2021): 16–30. http://dx.doi.org/10.55199/jd.v1i1.21.
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This article describes the impact of covid-19 for the life of Christian spirituality which has affected all sectors such as economy, education and health. To answer the problem in this article, the authors used study of literature in accordance with the topic of writing. The findings of this article is that the outbreak of Covid-19 has affected Christian spirituality.
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Picanussa, Branckly Egbert. "PENGEMBANGAN KURIKULUM PENDIDIKAN KRISTIANI." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 3, no. 1 (2020): 1–15. http://dx.doi.org/10.36972/jvow.v3i1.30.
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Some Christian education experts have expressed their views on how the church should develop a curriculum to educate church members to achieve maturity in the Christian faith. This article purpose to develop a curriculum for Christian education in Church ministry. The method used is a literature study on the opinions of D. CampbellWyckoff and Maria Harris. The characteristics of Wyckoff and Harris's opinions and various responses in "imaginative dialogue", as well as modifications of the Christian education Foundations, Principles andPractices schemes of Robert W. Pazmino became a model to develop a Christian education curriculum in church life. The development of the Christian education curriculum begins with setting the goal of implementing Christian education for a group in the Christian community. Furthermore, curriculum development requires thecontribution of various development foundations, including biblical, theological, philosophical, educational, scientific and technological, historical, socio-cultural, ecclesiological and psychological.
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Simare Mare, Erni Dameria. "Pembentukan Karakter Individu sebagai Agen Moral Kristiani menurut Wiliam C. Spohn." Proceedings of The National Conference on Indonesian Philosophy and Theology 2, no. 2 (2024): 337–51. http://dx.doi.org/10.24071/snf.v2i2.8504.
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The character building of Christian moral agents has an impact on the life of the faithful. Nowadays, there are various practices or behaviours that deviate from the proper teachings, such as bullying and ignoring the wrong social reality. Therefore, a character building is needed to reshape individuals to become moral agents by basing it on the formation of a distinctive character. The distinctive character can be exemplified through the figure of Jesus Christ as the prototype of Christian moral agent. This paper aims to present an approach from Wiliam Spohn as an offer for the formation of individual character as a Christian moral agent. The method used in this paper is a literature review of Wiliam Spohn's thoughts on virtue ethics and the life story of Jesus Christ in the New Testament as an approach that shapes the character of Christian moral agents. The result of this paper is that the contribution of Wiliam Spohn's thoughts can be one of the approaches that can be used to shape the character of Christian moral agents. By using the approach of virtue ethics and the life story of Jesus Christ in the New Testament from Wiliam Spohn can form a distinctive character for Christian moral agents.
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Wojtulewicz, Christopher M. "The Coincidence of Opposites in John Henry Newman According to Erich Przywara, S. J." Religion & Literature 55, no. 1 (2023): 29–47. http://dx.doi.org/10.1353/rel.2023.a909153.
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ABSTRACT: For Erich Przywara S. J. (1889-1972), Newman stands in a line of philosophers that deal with the "coincidence of opposites," stretching back to Heraclitus. But how are coinciding opposites to be understood in the context of the Christian life? Are they not in fact contradictions which compel a choosing of one opposite to the exclusion of the other? Although Newman's relationship to Augustine in particular is key to Przywara's analysis, it is to Newman's specific contributions that Przywara turns in order to answer these questions. Przywara finds in Newman a sophisticated deployment of analogy, manifest in his sensitivity to the concrete coinciding opposites of the Christian life. Tracing the particular themes which display these coincidences of opposites from across Newman's homilies, letters, poetry, and fiction, this article contextualises Przywara's engagement with Newman, and shows how these different literary genres underscore Przywara's conclusion that Newman simultaneously stands in both the Augustinian and Thomistic traditions whilst yielding new and innovative explorations of the Christian life.
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Grimell, Jan. "Revisiting The ‘Cost of Discipleship’ in the aftermath of Military Service: Insights for Christian Communal Life in a Secular Swedish Context." Ecclesial Practices 6, no. 1 (2019): 28–43. http://dx.doi.org/10.1163/22144471-00601004.
Full textAbstract:
This article applies Bonhoeffer’s description of Christian discipleship to research literature on military culture and costs of military service. Bonhoeffer’s theological understanding of discipleship illustrates a calling, subordination, obedience, discipline, loyalty, mission focus and the cost thereof, and a collectivistic approach. These are commonly understood as core features of military communal life and service. This article suggests that service members may have a certain cultural disposition which resonates to Bonhoeffer’s teachings of discipleship. Christian communities may serve as cultural platforms capable of assisting veterans in transition from military to civilian life and supporting their reintegration into society. Additionally, veterans may reinvigorate Christian discipleship by bringing these closer to the teachings of Bonhoeffer which may work in the service of renewed commitment and devotion. This could serve the larger society; it may have a positive influence upon communal life as well as the individual.