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Journal articles on the topic 'Christian nationalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Edwards, Mark. "From a Christian World Community to a Christian America: Ecumenical Protestant Internationalism as a Source of Christian Nationalist Renewal." Genealogy 3, no. 2 (2019): 30. http://dx.doi.org/10.3390/genealogy3020030.

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Christian nationalism in the United States has neither been singular nor stable. The country has seen several Christian nationalist ventures come and go throughout its history. Historians are currently busy documenting the plurality of Christian nationalisms, understanding them more as deliberate projects rather than as components of a suprahistorical secularization process. This essay joins in that work. Its focus is the World War II and early Cold War era, one of the heydays of Christian nationalist enthusiasm in America—and the one that shaped our ongoing culture wars between “evangelical”

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2

Miller, Daniel D. "Queer Panic." Bulletin for the Study of Religion 50, no. 3 (2022): 104–13. http://dx.doi.org/10.1558/bsor.21029.

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This essay utilizes a theory of social embodiment as an analytical frame for the consideration of contemporary Christian nationalists’ near obsession with criminalizing trans and gender nonconforming (TGNC) embodiment and denying fundamental legal protections to TGNC individuals. It first presents a brief overview of Christian nationalism, understood as an expression of populist and nationalist identity, and Christian nationalists’ anti-TGNC efforts. Utilizing a constructive theoretical account of the metaphor of society as a kind of body, the paper goes on to argue that Christian nationalism

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Liu, Yan. "Understanding Chinese Christian Far-Right Narrative in the COVID-19 Context: A Cross-Disciplinary Perspective." Vienna Journal of East Asian Studies 14, no. 1 (2022): 109–45. http://dx.doi.org/10.2478/vjeas-2022-0005.

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Abstract This article introduces the controversy over the naming of COVID-19 as the “Chinese Virus” and the related hate crimes in the US. It focuses on a group of Chinese Christians in North America who devote themselves to defending and legitimising the concept of the “Chinese Virus” within various social media. This research analyses the content of the related texts and videos and defines the Christian far-right narrative and reviews the relationship between the Christian far-right narrative, Christian fundamentalism, and Christian nationalism. It explores the frame alignment process of Ame

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Clark, Roland. "Nationalism and orthodoxy: Nichifor Crainic and the political culture of the extreme right in 1930s Romania." Nationalities Papers 40, no. 1 (2012): 107–26. http://dx.doi.org/10.1080/00905992.2011.633076.

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This article explores the interplay of religion, anti-Semitism, and personal rivalries in building the ultra-nationalist movement in 1930s Romania, using the career of Nichifor Crainic as a case study. As a theologian, Crainic created and taught a synthesis of nationalism and Romanian Orthodoxy which was broadly accepted by most ultra-nationalists in interwar Romania. As a journalist, Crainic directed several newspapers which spearheaded acrimonious attacks on democratic and ultra-nationalist politicians alike. As a politician, he joined and left both Corneliu Zelea Codreanu's Legion of the Ar

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Elton, Louis. "Between the Devil and the Deep Blue Sea? Re-Examining Christian Engagement with Ba’athism in Syria and Iraq." Socio-Historical Examination of Religion and Ministry 2, no. 2 (2020): 88–110. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.06.

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This article re-examines the dominant scholarly perception that Christian support for Arab Nationalist regimes is primarily a product of fear of Islamism. After a brief examination of the Christian origins of Ba’athism—a form of Arab Nationalism—the author argues that a more granular understanding of the current Christian politics of Syria and Iraq reveals that while some Christians have supported regimes out of fear, there is also significant strain of active, positive support, though to what extent this is a product of Christian identification with Arab identity requires further research. Th

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Shortle, Allyson F., and Ronald Keith Gaddie. "Religious Nationalism and Perceptions of Muslims and Islam." Politics and Religion 8, no. 3 (2015): 435–57. http://dx.doi.org/10.1017/s1755048315000322.

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AbstractWe test for relationships between anti-Muslim attitudes and opinion and competing religious identity and religious belief variables in an evangelical Christian constituency. Original survey data from a statewide sample of 508 likely voters in Oklahoma are subjected to a robust regression analysis to determine (1) indicators of holding Christian nationalist beliefs and (2) the relationship between belief measures of Christian nationalism, evangelical Christian identity, and subsequent anti-Muslim sentiment. Christian nationalism is more prevalent among self-identified evangelicals. Chri

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Stroope, Samuel, Heather M. Rackin, and Paul Froese. "Christian Nationalism and Views of Immigrants in the United States: Is the Relationship Stronger for the Religiously Inactive?" Socius: Sociological Research for a Dynamic World 7 (January 2021): 237802312098511. http://dx.doi.org/10.1177/2378023120985116.

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Previous research has shown that Christian nationalism is linked to nativism and immigrant animus, while religious service attendance is associated with pro-immigrant views. The findings highlight the importance of distinguishing between religious ideologies and practices when considering how religion affects politics. Using a national sample of U.S. adults, we analyze immigrant views by measuring levels of agreement or disagreement that undocumented immigrants from Mexico are “mostly dangerous criminals.” We find that Christian nationalism is inversely related to pro-immigrant views for both

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8

Gaut, Greg. "Can a Christian Be a Nationalist? Vladimir Solov'ev's Critique of Nationalism." Slavic Review 57, no. 1 (1998): 77–94. http://dx.doi.org/10.2307/2502053.

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If my entire argument could fit under this rubric: Russia is a Christian nation andthereforeshould always act in a Christian way, my opponents’ argument can be expressed in the following formula: The Russian nation…is the only truly Christian nation, butnevertheless,it should act in a pagan way in all of its affairs.—Vladimir Solov'ev, Preface toThe National Question in Russia, Part II(1891)In the 1880s and 1890s, Vladimir Solov'ev worked out a Christian approach to nations and nationality, and a moral critique of nationalism, while waging a polemical battle against the Russian conservative na

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Upenieks, Laura. "Do Beliefs in Christian Nationalism Predict Mental Health Problems? The Role of Religious (Non)Involvement." Socius: Sociological Research for a Dynamic World 8 (January 2022): 237802312210816. http://dx.doi.org/10.1177/23780231221081641.

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An area that has received little attention in the stress process model of mental health is belief systems and values. A belief system that has been the focus of considerable recent research attention is Christian nationalism, an ideology that advocates a fusion of American civic life with a particular type of Christian identity and culture. Using nationally representative data from the United States (2017 Baylor Religion Survey), the author examines the extent to which Christian nationalist ideology represented a unique and independent influence on two mental health outcomes, depression and an

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10

Miller, Daniel D. "American Christian Nationalism and the Meaning of “Religion”." Method & Theory in the Study of Religion 34, no. 1-2 (2021): 64–85. http://dx.doi.org/10.1163/15700682-12341533.

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Abstract American Christian nationalism highlights the entanglements of identity and power as they relate to the category of “religion.” Like many populist movements, Christian nationalism emerges out of a power-devaluation crisis stemming from the diminishment of White Christians’ social and political hegemony, coalescing around the affirmation that the US is a properly “Christian” nation. However, an examination of Christian nationalism reveals that the meaning of “Christian” within Christian nationalism cannot be captured by traditional measures of individual religiosity that tacitly presup

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Turek, Lauren Frances. "Rethinking Christian Nationalism." Politics, Religion & Ideology 19, no. 2 (2017): 221–24. http://dx.doi.org/10.1080/21567689.2017.1409689.

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Haynes, Naomi. "Taking Dominion in a Christian Nation." Pneuma 43, no. 2 (2021): 214–32. http://dx.doi.org/10.1163/15700747-bja10036.

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Abstract This article traces some of the North American theological influences on contemporary Christian nationalism in Zambia. Beginning with an overview of key tenets of Christian Reconstruction and the New Apostolic Reformation, I show how these movements have influenced the writing of some key players in Zambia’s Christian nationalist project. I also demonstrate how these authors have modified the Western ideas that have shaped their thought. This analysis responds to calls in the anthropology of Christianity for better documentation of the various forms Christian nationalism takes around

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Perry, Samuel L., Andrew L. Whitehead, and Joshua T. Davis. "God’s Country in Black and Blue: How Christian Nationalism Shapes Americans’ Views about Police (Mis)treatment of Blacks." Sociology of Race and Ethnicity 5, no. 1 (2018): 130–46. http://dx.doi.org/10.1177/2332649218790983.

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Research shows that Americans who hold strongly to a myth about America’s Christian heritage—what is called “Christian nationalism”—tend to draw rigid boundaries around ethnic and national group membership. Incorporating theories connecting ethnic boundaries, prejudice, and perceived threat with a tendency to justify harsher penalties, bias, or excessive force against racial minorities, the authors examine how Christian nationalist ideology shapes Americans’ views about police treatment of black Americans. Analyses of 2017 data from a national probability sample show that adherence to Christia

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Pinontoan, Denni H. R. "Manguni and Christian Nationalism (in) Minahasa." Kawanua International Journal of Multicultural Studies 1, no. 2 (2020): 48–58. http://dx.doi.org/10.30984/kijms.v2i1.9.

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This article describes the process and meaning of the reconstruction of Manguni, as the sacred bird in the old Minahasa religion which became a symbol of Gereja Masehi Injili in Minahasa (GMIM) in the context of colonialism. In particular, that thing to be discussed is the reconstruction of meaning, from Manguni as a mythological belief to Manguni as an ecclesiastical symbolic motive that carries a message of nationalism. Since the early of 20th century, the historical context and discourse of the Minahasa Christian intellectuals have been the subject of research to trace the development of Ch

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Whitehead, Andrew L., Landon Schnabel, and Samuel L. Perry. "Gun Control in the Crosshairs: Christian Nationalism and Opposition to Stricter Gun Laws." Socius: Sociological Research for a Dynamic World 4 (January 1, 2018): 237802311879018. http://dx.doi.org/10.1177/2378023118790189.

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Despite increasingly frequent mass shootings and a growing dissatisfaction with current gun laws, American opposition to federal gun legislation remains strong. The authors show that opposition to stricter gun control is closely linked to Christian nationalism, a religious cultural framework that mandates a symbiotic relationship between Christianity and civil society. Using data from a national population-based survey, the authors show that Christian nationalism is an exceptionally strong predictor of opposition to the federal government’s enacting stricter gun laws. Of all the variables cons

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Batnitzky, Leora. "Between Ancestry and Belief: “Judaism” and “Hinduism” in the Nineteenth Century." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.

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Abstract This article argues that thinking about disputed conceptions of religious conversion helps us understand the emergence of both Jewish and Indian nationalism in the nineteenth century. In today’s world, Hindu nationalism and Zionism are most often understood to be in conflict with various forms of Islamism, yet the ideological formations of both developed in the context of Christian colonialism and, from the perspectives of Jewish and Indian reformers and nationalists, the remaking of Hinduism and Judaism in the image of Christianity. Even as they internalized some aspects of Protestan

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Baker, Joseph O., Samuel L. Perry, and Andrew L. Whitehead. "Keep America Christian (and White): Christian Nationalism, Fear of Ethnoracial Outsiders, and Intention to Vote for Donald Trump in the 2020 Presidential Election." Sociology of Religion 81, no. 3 (2020): 272–93. http://dx.doi.org/10.1093/socrel/sraa015.

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Abstract Some of the strongest predictors of voting for Donald Trump in the 2016 presidential election were Christian nationalism and antipathy toward Muslims and immigrants. We examine the interrelated influence of these three factors on Americans’ intentions to vote for Trump in 2020. Consistent with previous research, Christian nationalism and Islamophobia remained strong and significant predictors of intention to vote for Trump; however, the effect of xenophobia was stronger. Further, xenophobia and Islamophobia significantly and substantially mediated the effects of Christian nationalism.

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

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

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Koval, Anatoliy. "Nationalism in the Context of Christian Religion." Religious Freedom 1, no. 19 (2016): 69–72. http://dx.doi.org/10.32420/rs.2016.19.1.927.

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When the term "nationalism" is mentioned, then people with different political and social experiences, respectively, have different connotations that cover a very wide range. For some, nationalism is a positive and practical phenomenon of social consciousness, in which man is self-affirming as a citizen and a member of a nation. For another (which is probably more familiar with the history of nationalism and political speculation on it), nationalism is a manifestation of intolerance and limited thinking. Such a dualistic range of values of nationalism as a term is recognized by almost all au

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Korkut, Umut. "Nationalism versus Internationalism: The Roles of Political and Cultural Elites in Interwar and Communist Romania." Nationalities Papers 34, no. 2 (2006): 131–55. http://dx.doi.org/10.1080/00905990600617698.

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This paper has two main goals. First, it illuminates continuities between the ideas of “true Romanian-ness” as held by both the Romanian cultural elite and the Romanian political regimes in the interwar and communist periods. A manufactured definition of a “true” Romanian—as a Romanian Orthodox Christian, natively Romanian-speaking, and ethnically Romanian—formed the core of Romanian nationalism, regardless of the ruling ideology. This definition did not include the Roman and Greek Catholics of Romanian ethnicity on the grounds that they were not Orthodox Christians. It goes without saying tha

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Klinken, Adriaan van. "Homosexuality, Politics and Pentecostal Nationalism in Zambia." Studies in World Christianity 20, no. 3 (2014): 259–81. http://dx.doi.org/10.3366/swc.2014.0095.

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Building upon debates about the politics of nationalism and sexuality in post-colonial Africa, this article highlights the role of religion in shaping nationalist ideologies that seek to regulate homosexuality. It specifically focuses on Pentecostal Christianity in Zambia, where the constitutional declaration of Zambia as a Christian nation has given rise to a form of ‘Pentecostal nationalism’ in which homosexuality is considered to be a threat to the purity of the nation and is associated with the Devil. The article offers an analysis of recent Zambian public debates about homosexuality, focu

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Baskoro, Dhama Gustiar, and Dirk Roy Kolibu. "The Impact of Christian Religious Education on Generation Z Christian Nationalism Insight, with Spirituality as a Mediating Variable." ENDLESS: International Journal of Future Studies 5, no. 3 (2022): 267–78. http://dx.doi.org/10.54783/endlessjournal.v5i3.113.

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The plurality of the Indonesian nation raises several important issues in the life of the Christian faith. Among the most important are the problems of religious syncretism with culture, pluralism, radicalism and intolerance. Of course, a multicultural diversity-based Christian Religious Education (CRE) curriculum is needed so that Christian spirituality can be translated well on the Indonesian context which adheres to Pancasila as an ideological view of nation and homeland, as well as diversity within unity. This research tries to test the relationship between the variables of Multicultural C

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Sturm, Tristan. "Religion as nationalism: the religious nationalism of American Christian Zionists." National Identities 20, no. 3 (2017): 299–319. http://dx.doi.org/10.1080/14608944.2016.1255187.

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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 au

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Bartyzel, Jacek. "Catholic and monarchist nationalism in twentieth-century Portugal." Studia nad Autorytaryzmem i Totalitaryzmem 43, no. 2 (2021): 19–56. http://dx.doi.org/10.19195/2300-7249.43.2.2.

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The subject of this article is Christian nationalism in twentieth-century Portugal in its two ideological and organizational crystallizations. The first is the Nationalist Party (Partido Nacionalista), operating in the late period of constitutional liberal monarchy, founded in 1903 on the basis of Catholic circles, whose initiator, leader, and main theoretician was Jacinto Cândido da Silva (1857–1926). The second is the metapolitical movement created after overthrowing the monarchy in 1914, aimed against the Republic, called Integralismo Lusitano. Its leader and main thinker was António Sardin

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Tocar, Sebastian. "CULTURAL DETERMINANTS OF FOREIGN DIRECT INVESTMENT: NATIONALIST-XENOPHOBIC ATTITUDES." Baltic Journal of Economic Studies 8, no. 2 (2022): 146–52. http://dx.doi.org/10.30525/2256-0742/2022-8-2-146-152.

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Cultural characteristics related to the values of national identity (patriotism, nationalism) and attitudes toward other peoples (xenophobia) represent important elements of cultural specificity that influence various dimensions of socioeconomic life, including economic processes. Unfortunately, these specific characteristics are not often investigated, especially in this context, probably because of the difficulty of quantifying them and the general sensitivity of the topic. This study presents an original approach to the study of nationalist-xenophobic attitudes and their relationship to for

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Thang, Ram Hlei. "Secularism and Religious Nationalism: A Historical Study of Ethnic Conflict in Myanmar." IKAT: The Indonesian Journal of Southeast Asian Studies 3, no. 1 (2019): 25. http://dx.doi.org/10.22146/ikat.v3i1.44955.

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Myanmar, also known as Burma, has been plagued by ethnic conflict and civil war for decades since its independence in 1948. Applying historical method, this study examines the relationship between the issue of secularism and ethnic conflict in the country by focusing on the rise of religious nationalisms. This study finds that the rise of Buddhist nationalism among Burmese majority, as well as the rise of Christian nationalism among minority ethnics-have challenged peaceful coexistence and vision of a secular state as aspirated by Burmese founding fathers. This study argues that this failure t

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Mahadev, Neena. "The Charism of the Christian Left." Cambridge Journal of Anthropology 40, no. 1 (2022): 84–103. http://dx.doi.org/10.3167/cja.2022.400107.

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Through ethnography of recent peaceful dissent by Catholic and Protestant activists, life histories, and a reading of a postcolonial archive of contextually grounded liberation theology, I explore the theopolitics of grace that fuels the habits and habitus of Sri Lanka’s ecumenical left. Pluralistic and indigenised forms of Christianity emerged in the era of decolonisation and nationalisation and were emboldened by Vatican II. Distinguishing ecumenical Christian pluralism from evangelical Christian expansion in the region, this article historicises Cold War religiosity, drawing out ‘bi-polar’

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

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

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Ivanov, A. A. "Orthodox Church and Russian Nationalism in the Second Half of the 19th Century and Early 20th Century." Orthodoxia, no. 4 (December 26, 2022): 60–83. http://dx.doi.org/10.53822/2712-9276-2021-4-60-83.

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The article is based on the pre-revolutionary journalism. It reveals the attitude of Orthodox church authors of the second half of the 19th century and early 20th century to a number of subjects related to the problems of the Russian nationalism. The traditionally high interest of the Russian society in general and Orthodox Christians in particular in the attitude of the Russian Orthodox Church to nationalism in its various manifestations accounts for the relevance of the publication. Considering the return of the modern church journalism to the same range of problems that concerned representa

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Ma, Li, and Jin Li. "Divergent Paths of Protestantism and Asian Nationalism: A Comparison of Two Social Movements in Korea and China in 1919." International Bulletin of Mission Research 42, no. 4 (2018): 316–25. http://dx.doi.org/10.1177/2396939318775259.

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In Korea, the March First Movement in 1919 fused Christian identity with nationalistic rituals, making Korean Protestants respectable patriots in the eyes of their countrymen. In China, however, the fledgling nationalism nurtured by the May Fourth Movement in the same year soon gave rise to strong anti-Christian sentiments, culminating in major waves of anti-Christian movements in the 1920s. How do we explain these different outcomes? We argue that the encounters between two different types of Protestantism and two variant forms of nationalism led Korea and China on divergent paths.

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Lamothe, Ryan. "SALVATION COMING: CHRISTIAN NATIONALISM AND PASTORAL CARE." Journal of Pastoral Theology 18, no. 1 (2008): 1–24. http://dx.doi.org/10.1179/jpt.2008.18.1.002.

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Dubow, Saul. "Afrikaner Nationalism, Apartheid and the Conceptualization of ‘Race’." Journal of African History 33, no. 2 (1992): 209–37. http://dx.doi.org/10.1017/s0021853700032217.

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This paper analyses the ideological elaboration of the concept of race in the development of Christian-nationalist thought. As such, it contributes to our understanding of the ideological and theological justifications for apartheid. The paper begins by pointing to the relatively late moment (c. mid-1930s) at which Afrikaner nationalist ideologues began to address the systematic separation of blacks and whites. It takes its cue from a key address given by the nationalist leader, Totius, to the 1944 volkskongres on racial policy. Here, racial separation was justified by reference to scriptural

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Celestini, Carmen, and Randi R. Warne. "From the Cave of Adullam a King Shall Rise." Journal of the Council for Research on Religion 3, no. 2 (2022): 40–58. http://dx.doi.org/10.26443/jcreor.v3i2.75.

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Christian nationalism, populism, and conspiracy theories interconnected online during the COVID-19 pandemic, and eventually erupted in offline acts of protest against governments, with cabals attempting to create a New World Order and against the “tyrannical” COVID-19 mandates. In this paper we focus on the role of the Calgary-based Pastor Artur Pawlowski in building a religio-political social movement both in Canada and America, founded upon tropes of Christian persecution, conspiracy theories, Christian nationalism, and populism. This transnational online movement, in which national borders

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Biggar, Nigel. "Honey from the Lion: Christianity and the Ethics of Nationalism." Scottish Journal of Theology 67, no. 3 (2014): 357–65. http://dx.doi.org/10.1017/s0036930614000167.

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This book comprises a Christian apologia for nationalism in general and for Scottish separatist nationalism in particular. It is only fair that the reader should know that its reviewer is an Anglo-Scottish unionist.

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Neumann, Iver B. "Russia’s Return as True Europe, 1991-2017." Conflict and Society 3, no. 1 (2017): 78–91. http://dx.doi.org/10.3167/arcs.2017.030107.

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Since the reign of Peter the Great, Russia has identified itself in opposition to Europe. In the late 1980s, Michael Gorbachev and associates forged a liberal representation of Europe and initiated a Western-oriented foreign policy. Against this westernizing or liberal representation of Europe stood what was at first a makeshift group of old Communists and right-wing nationalists, who put forward an alternative representation that began to congeal around the idea that the quintessentially Russian trait was to have a strong state. This article traces how this latter position consolidated into a

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Farah, Caesar E. "Lebanese Christian Nationalism: The Rise and Fall of an Ethnic Nationalism, Walid Phares." Digest of Middle East Studies 5, no. 2 (1996): 63–68. http://dx.doi.org/10.1111/j.1949-3606.1996.tb00643.x.

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Haynes, Naomi. "Concretizing the Christian Nation." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (2021): 166–74. http://dx.doi.org/10.1215/1089201x-9127037.

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Abstract In October 2015 the Zambian president broke ground on a new National House of Prayer, a building project meant to reaffirm the country's status as Africa's only self-proclaimed “Christian nation.” Over the next four years architects produced three separate sets of plans for the House of Prayer, images of which were circulated among Zambian Christians, primarily church leaders. Each set of plans has provoked conversations about what the House of Prayer should look like. This article shows how discussions of the building's aesthetic features were connected to the theological-political p

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Walsh, Lorcan. "Nationalism in the textbooks of the Christian brothers." Irish Educational Studies 6, no. 2 (1986): 1–16. http://dx.doi.org/10.1080/0332331860060204.

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BLACK, MICHAEL. "KIERKEGAARD'S CRITIQUE OF CHRISTIAN NATIONALISM by Stephen Backhouse." New Blackfriars 93, no. 1047 (2012): 622–23. http://dx.doi.org/10.1111/j.1741-2005.2012.01506_8.x.

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Cox, W. F. "Christian Nationalism and its Implications for Educational Philosophy." Journal of Church and State 39, no. 1 (1997): 131–43. http://dx.doi.org/10.1093/jcs/39.1.131.

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Satyavrata, Ivan. "Hindu Nationalism, Challenges and Opportunities for Christian Mission." Transformation: An International Journal of Holistic Mission Studies 20, no. 4 (2003): 195–202. http://dx.doi.org/10.1177/026537880302000402.

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Mallampalli, Chandra. "Book Review: Nationalism and Hindutva: A Christian Response." International Bulletin of Missionary Research 30, no. 2 (2006): 102–3. http://dx.doi.org/10.1177/239693930603000222.

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Pophaides, Irene. "Christian Cypriot perceptions of Muslim Cypriots, 1878-1931: an interpretation of the sources." Turkish Historical Review 2, no. 2 (2011): 177–203. http://dx.doi.org/10.1163/187754611x603100.

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AbstractChristian Cypriot perceptions of Muslim Cypriots went through several transformations in the period 1878-1931. This procedure, located in the context of the development of the Greek Cypriot nationalist movement, the political activity of the British administrators and the Church of Cyprus, the attempts of the Greek state to communicate the notion of the Megali Idea in the island, the shift in the allegiances of the Muslim Cypriot community as well as of international events the ramifications of which were experienced in Cyprus, can be vividly revealed through the sources. In exposing i

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Ivanov, Andrey A. "Topics of Russian Nationalism in Ecclesiastic Journalism in the Second Half of the 19th and the Beginning of the 20th Century." Almanac “Essays on Conservatism” 102 (March 1, 2020): 176–96. http://dx.doi.org/10.24030/24092517-2020-0-1-176-196.

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The article deals with the attitude of the orthodox ecclesiastic authors of the second half of the 19th and the beginning of the 20th century (clergy, theologians, journalists) toward such phenomenon of the social and political life of Russian society as nationalism. On the basis of articles and sermons published in eparchial media outlets, religious journals, newspapers and individual brochures, the article reconstructs and analyzes the insights of ecclesiastic journalists in the problem of relationship in Orthodox Christianity between the universal and the national; their ideas of nation and

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Clark, Roland. "Nationalism, Ethnotheology and Mysticism in Interwar Romania." Carl Beck Papers in Russian and East European Studies, no. 2002 (January 1, 2009): 51. http://dx.doi.org/10.5195/cbp.2009.147.

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Scholarship on Christian mysticism underwent a renaissance in Romania between 1920 and 1947, having a lasting impact on the way that Romanian theologians and scholars think about Romanian Orthodoxy Christianity in general, and mysticism in particular. Fascist and ultra-nationalist political and intellectual currents also exploded into the Romanian public sphere at this time. Many of the same people who were writing mystical theology were also involved with ultra-nationalist politics, either as distant sympathizers or as active participants. This paper situates the early work of the renowned th

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Ishii, Noriko. "“Difficult Conversations across Religions, Race and Empires: American Women Missionaries and Japanese Christian Women during the 1930s and 1940s”." Journal of American-East Asian Relations 24, no. 4 (2017): 373–401. http://dx.doi.org/10.1163/18765610-02404004.

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This essay examines how American and Japanese women in the foreign missionary movement struggled to reconcile the rise of state Shintoism, Japanese patriotic nationalism, and American racism and nationalism with their Christian faiths during the 1930s and 1940s when the United States and Japan were moving towards war. It applies Kris Manjapra’s notion of “aspirational cosmopolitanism” as the conceptual framework in its exploration of how an American woman missionary and her Japanese convert developed different visions of egalitarian cosmopolitanism and remained faithful to their Christian fait

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Acors, Brittany. "Masks vs. God and Country: The Conflict between Public Health and Christian Nationalism." Studies in Church History 58 (June 2022): 415–37. http://dx.doi.org/10.1017/stc.2022.20.

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From its inception, the United States Public Health Service (USPHS) has been expressly areligious, aiming to promote the health of the American people during specific crises such as the COVID-19 pandemic, as well as responding to endemic issues such as heart disease, opioid addiction and obesity. However, some Christian nationalists perceive this areligious advocacy of science as a challenge to the moral authority of Christianity and the Bible. Protests against public health guidelines have utilized religious language to defend what participants see as their civil and God-given rights, deepeni

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Pan, Lucilla. "Abraham against the Political." Svensk Teologisk Kvartalskrift 98, no. 2 (2022): 147–62. http://dx.doi.org/10.51619/stk.v98i2.24621.

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This article is concerned with Søren Kierkegaard's implicit critique of Christian nationalism in Fear and Trembling (1843). By comparing the story of Abraham and Isaac to the stories of three tragic heroes, Kierkegaard unveils the problems of Christian nationalism: that it seeks to systematize what should not be systematized and that in such a political system, the individual is subsumed under the communal. The example of Abraham – someone who forgoes both his ethical duty to his child and to his promised nation for the sake of his relationship with the divine – reflects Kierkegaard's concern

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Žvirgždas, Manfredas. "Ethnolinguistic Nationalism and Other Political Contexts of Maironis." Interlitteraria 24, no. 2 (2020): 436–49. http://dx.doi.org/10.12697/il.2019.24.2.13.

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Widely acclaimed as the Lithuanian national poet, the Catholic clergyman Jonas Mačiulis-Maironis (1862–1932) in his canonical poems of the epoch of national revival expressed his romantic primordialist point of view that every nation has an inherent right to its independence that had been given by divine institution. Linguistic factors determined national identity in Eastern Europe of the late 19th century. Maironis as a follower of linguocentric nationalism modelled the conditions for the elite Lithuanian culture which would be significant at the European level. The longing for the so-called

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