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Relevant bibliographies by topics / Christian Science Church Center

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Academic literature on the topic 'Christian Science Church Center'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Christian Science Church Center"

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Arthur, James A. Me, Robert Green, and Chuck Prussack. "Kalispell Christian Center Church, Part 1 - The Fulfillment of a Dream." PCI Journal 35, no. 1 (January 1, 1990): 38–45. http://dx.doi.org/10.15554/pcij.01011990.38.45.

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Mellquist Lehto, Heather. "Designing Secularity at Sarang Church." Journal of Korean Studies 25, no. 2 (October 1, 2020): 429–54. http://dx.doi.org/10.1215/07311613-8552071.

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Abstract The Sarang Global Ministry Center (SGMC) in Seoul, South Korea, is well known for its architectural design and for several controversies surrounding its construction. The SGMC does not have conventional Christian architectural features, such as a steeple or stone facade; instead, the church resembles a luxury department store. Reactions to this building have been mixed, reflecting differing opinions about Christianity in South Korea. Some value the fact that the building’s aesthetics blend Christian activities with everyday life outside the church. Others criticize the building’s corporate appearance, citing it as evidence that Sarang Church is “just a business.” While the way religion is permitted to operate in South Korean secular society is partially defined by legal principles, such as the separation of church and state and state neutrality toward religion, secularism also entails an active configuration of the social order through lived experience. Secularity both constitutes and is constituted by the materiality of religious space, which disputes over the SGMC design make clear. Considering varied responses to the SGMC building project, this article highlights how church architecture, city planning, and consumer capitalism participate in the shaping of Korean Protestant Christianity and how it manifests within South Korea’s secular social and political order.

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Ivanitskaya (Piatrova), T. V. "THE ONOMASTIC STRUCTURE ON THE CEMETERIES OF THE XIX - THE BEGINNING XX CENTURY ON NORTHWESTERN BELARUS: RESULTS OF INTERLINGUAL CONTACTS AND NATIONAL SPECIFIC." Onomastics of the Volga Region, no. 1 (2020): 294–300. http://dx.doi.org/10.34216/2020-1.onomast.294-300.

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The Center for the Belarusian Culture, Language and Literature Research of the National Academy of Sciences of Belarus, Yakub Kolas Institute of Linguistics Minsk, Belarus In this article analyzed the onomastic structure the cemeteries of the XIX - the beginning XX centuries on northwestern Belarus in terms of interlanguage contacts, and reflection of the blending of names of the Orthodox and Catholic church calendars, Christian and Muslim traditions and infiltrations in the inscriptions in Russian the elements of the Belarusian language.

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Bassam, Nassif. "Personhood Revisited: Implications for Humanoids." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (December 30, 2020): 27–43. http://dx.doi.org/10.24193/subbto.2020.2.02.

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"Technological innovations in Artificial Intelligence have reached a state where human-like robotics are endowed with rich personality and cognitive intelligence, able to engage emotionally and deeply with people. This progress in developing humanoids opens the way for a robot to obtain not just human, but superhuman attributes, such as omniscience and omnipotence, autonomy and self-awareness, freedom and interpersonality. On the other hand, this futurist situation could be considered as a possible threat to Christian anthropology, since it reaches a creation having the likeness of humanity that seem to retain a sense of personhood. This paper attempts to confront these challenges facing Christian theology today through first, revisiting Christian anthropology and the Patristic views on personhood, which look at a human being as an unfathomable mystery. Second, it presents the implications of this theology upon the arguments that consider humanoids as persons, showing that this postmodern issue is not just a crisis in anthropology, but also has its roots in a crisis in knowledge. Finally, this paper affirms that Christians are called to embrace science and technological progress. This can be done when rationalism is led by the intellect, the spiritual cognitive center of humankind. In doing so, humankind reaches epignosis, the correct or divine knowledge, the gift of true perception, or right discernment, which surpasses all rational human knowledge and algorithms, and directs all technological powers to God’s glory. Keywords: Orthodox Church, Patristics, Artificial Intelligence, Humanoids, Personhood, Christian Anthropology, Divine Knowledge"

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Wang, Peter Chen-main. "Were Christian Members of the Yenching Faculty Unique?: An Examination of the Life Fellowship Movement, 1919–1931." Journal of American-East Asian Relations 14, no. 1-2 (2007): 103–30. http://dx.doi.org/10.1163/187656107793645069.

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AbstractThe May Fourth Movement and the later Anti-Christian Movement of the 1920s posed severe challenges for the Christian church in Republican China. The major elements in that context—science, anti-imperialism, and nationalism—exerted a strong impact on the indigenous Christian community, causing its members, both individually and collectively, to reexamine their respective positions. Christian intellectuals and educators encountered difficulties in that they were obliged to accommodate the conflicting demands of science and Christianity, while also having to deal with the differing demands of loyalty both to the nation and to their religion, whether adopted or inherited, which seemed in the eyes of their contemporaries to be imbued with imperialist values. This latter problem was especially acute in the larger cities and on the campuses of Christian colleges which often became centers of anti-Christian sentiment.

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Spencer, Daniel. "Evolutionary Literacy: A Prerequisite for Theological Education?" Worldviews: Global Religions, Culture, and Ecology 11, no. 1 (2007): 83–102. http://dx.doi.org/10.1163/156853507x173513.

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AbstractScientific literacy in evolutionary theory and scientific methods should be a required component of graduate theological education in the United States, so that pastors and theologians may participate constructively in contemporary debates about religion and evolution. Four areas of deficiency in theological education that should be addressed include the need to (1) reintegrate scientific literacy back into theological education; (2) integrate the history of science and particularly evolution into Christian and church history courses; (3) engage in serious theological encounter with evolution; (4) integrate science into Christian ethics. I suggest that the following texts provide helpful resources for this project: Eugenie Scott's Evolution and Creationism: An Introduction; Edward Larson's Evolution: The Remarkable History of a Scientific Theory; Ted Peters and Martinez Hewlitt's Evolution from Creation to New Creation: Conflict, Conversation, and Convergence; and the work of the Center for Process Studies and John Cobb, Jr in engaging process theology with evolution.

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Loue, Sana. "Parentally Mandated Religious Healing for Children: A Therapeutic Justice Approach." Journal of Law and Religion 27, no. 2 (January 2012): 397–422. http://dx.doi.org/10.1017/s0748081400000436.

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Significant controversy surrounds individuals' reliance on religious healing approaches to the treatment of illness, particularly when such efforts focus on the provision of care for children. These approaches, rooted in organized religions and their theologies, encompass a wide range of practices, ranging from prayer, meditation, and the laying on of hands, to exorcism, speaking in tongues, Spiritism, shamanic intervention, and various rituals of Santería. Numerous faith communities espouse one or more forms of religious healing while discouraging reliance on conventional medical treatments: These communities include the Christian Science Church, the Church of the First Born, End Time Ministries, Faith Tabernacle, Followers of Christ Church, Bible Believers' Fellowship, Christ Assembly, Christ Miracle Healing Center, Church of God Chapel, Church of God of the Union Assembly, Holiness Church, Jesus Through Jon and Judy, “No Name” Fellowship, Northeast Kingdom Community Church, and The Source.Others, such as the Assemblies of God, have moved away from an exclusive reliance on religious healing practices to a more holistic approach that combines religious-healing with at least some aspects of biomedicine. For many of these listed groups, health and illness represent the physical manifestation of moral concerns relating to salvation, which can only be addressed through religious healing.

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Cardelús, Catherine L., Amare Bitew Mekonnen, Kelsey H. Jensen, Carrie L. Woods, Mabel C. Baez, Martha Montufar, Kathryn Bazany, Berhanu Abraha Tsegay, Peter R. Scull, and William H. Peck. "Edge effects and human disturbance influence soil physical and chemical properties in Sacred Church Forests in Ethiopia." Plant and Soil 453, no. 1-2 (June 23, 2020): 329–42. http://dx.doi.org/10.1007/s11104-020-04595-0.

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Abstract Aims Tropical forests are increasingly threatened by edge effects as forest degradation and deforestation continues, compromising soil integrity, seedling regeneration capacity, and ecosystem services. Ninety-three percent of the last remaining forests of northern Ethiopia, which number 1022 in the South Gondar region of our study, are <16 ha and are protected because they have a Tewahido Orthodox Christian church at their center. The aim of this study was to determine the effects of human disturbance, forest size, distance from population center and other factors on the soil properties and nutrient status of sacred church forests. We also compared forest soil physical and chemical properties across land cover types in these forests. Methods We assessed the soil physical (water content and bulk density) and chemical (total carbon and nitrogen, available phosphorus, ammonium) properties of 40 sacred church forests across three spatial scales: within individual forests; among forests; and across land cover type (forest, forest edge-exterior, Eucalyptus plantation). We used distance from the edge within each forest to examine edge effects on soil nutrients. Results We found that nutrients and carbon decreased significantly from the interior to the outer edge of these forests and with forest size. Further, the soil of Eucalyptus plantations and areas outside of the forest were largely indistinguishable; both had significantly lower nutrient concentrations than sacred church forest soil. Conclusion Our research highlights the insidious impacts of edge effects and human disturbance on forest soils and the need for an integrated soil management program in the region that balances local needs with forest conservation. The conservation of these sacred church forests is important for maintaining regional soil nutrient status relative to agricultural lands and Eucalyptus plantations.

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Of the Journal, Editorial board. "Introduction." Ukrainian Religious Studies, no. 66 (February 26, 2013): 17–18. http://dx.doi.org/10.32420/2013.66.245.

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This book is a collection of materials of the last 2012 International Scientific Conference on a series of events devoted to the consideration of a wide range of problems in relations between Ukraine and the Vatican. The idea of holding conferences under the general name "Ukraine and the Vatican" arose among religious scholars and was supported by a number of state, scientific, church and public institutions, in particular the National Academy of Sciences of Ukraine, the Ministry of Education and Science of Ukraine, the State Committee of Ukraine for Nationalities and Religions, the Committee The Verkhovna Rada of Ukraine on Culture and Spirituality, the Ministry of Foreign Affairs of Ukraine, the Nunciature of the Holy See in Ukraine, the Ukrainian Association of Religious Studies, the Ukrainian G.S. Skovoroda, Precarpathian National University named after. V. Stefanyk, National Institute for Strategic Studies, National University of Kyiv-Mohyla Academy, National Pedagogical University named after. MP Drahomanov, Ukrainian Catholic University, Ivano-Frankivsk Theological Academy, Tom's Institute of Religious Sciences, Christian Humanities and Economics Open University, Ancient Halych National Reserve, Zhytomyr State University named after Ivan Franko. The Religious Information Service of Ukraine and the Catholic Media Center provide information support to the project.

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Thorsen, Jakob Egeris. "Diakoni som teologisk fagområde, videnskab og nyt universitetsfag i Danmark." Dansk Teologisk Tidsskrift 82, no. 1-2 (December 1, 2019): 40–58. http://dx.doi.org/10.7146/dtt.v82i1-2.118576.

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Since 2014, the Department of Theology at Aarhus University has offered a 2-year, interdisciplinary MA-program in Diaconia (Christian Social Practice). Thereby, diaconia has officially become an academic subject in a Danish university. The author uses this occasion to provide a general introduction to diaconia and its role in church and theology, to the science of diaconia, and to the character of the new MA-program. The article centers on the apparent paradox that while diaconia is becoming an increasingly important theological concept, especially in ecclesiology, the diaconal field of practice is characterized by interdisciplinarity and secularization. The author argues that the science of diaconia should reflect that situation and make it the starting point for a continuing constructive analysis of the role and identity of diaconia in an increasingly pluralist context.

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Dissertations / Theses on the topic "Christian Science Church Center"

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Fusilier, Lane Allen. "Deep roots for church leaders transferring the body of doctrine to church planters in central Asia /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Joseph, Adner. "A new philosophy of missions for South Florida Christian Center." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2007. http://www.tren.com.

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Guthrie, Janice Marie. "The effect of the use of Christian-published science textbooks on the ACT Science Reasoning Subtest Scores of Midwest Christian High Schools." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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Drenth, Stanley Allen. "Man's plans and the Lord's boards? Submitting the science of management to a higher plane /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Lemke, Lenard C. "Understanding the motivation of church planters in Crimea, Ukraine." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com/search.cfm?p096-0004.

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Biar, Henry H. "A more effective use of the Early Childhood Development Center for evangelistic outreach." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Newswander, Lynita Kay. "Biopolitics and Belief: Governance in the Church of Christ, Scientist, and the Church of Jesus Christ of Latter-day Saints." Diss., Virginia Tech, 2009. http://hdl.handle.net/10919/26685.

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This dissertation offers an analysis of two American religions–the Church of Christ, Scientist (CS), and the Church of Jesus Christ of Latter-day Saints (LDS)–and the ways that their particular/peculiar ideologies regarding the body govern the everyday realities of their respective memberships. Biopower is the political power used to control bodies and bodily actions, such as the care of oneself, and the details of personal family life. Belief can act as an especially powerful agent of biopolitical power as it inspires a lived faithfulness through its various theologies. What is more, the effects of biopolitical belief are often complicated by the mixed interests of Church and State, leaving the territory of the individual body a disputed claim. To better understand these disputes, this project utilizes a Foucaultian interpretation of the CS and LDS churches to better understand the roots of the biopolitical conflicts they confront. Specifically, the histories and contemporary practices of these religious organizations are analyzed through a genealogical method, using Foucaultian interpretations of the biopolitical, pastoral, and psychiatric powers they use to effectively govern the minds, bodies, and spirits of their people. A historical background of the CS and LDS churches traces the emergence of the biopolitical practices of each group by evaluating their groundedness in their current social-political milieus, and by making connections between their respective religious beliefs, practices, and government and the broader Jacksonian American political culture into which they were born. Additionally, this particular form of analysis poses important questions for the study of religion and politics today. Although most of the examples used in this study are historical, both the LDS and CS churches continue to hold on to many if not all of the theologies and doctrines which historically brought them into conflict with the US government. What has changed is not the belief itself, but the embodiment of it, and also the state and federal government reaction to it. Therefore, the theological histories and founding stories of these religions remain relevant to their contemporary status as extra-statal biopolitical forces within the US today.
Ph. D.

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Kallimel, Aby. "Establishing the profile of a South Asian Leadership Training and Development Center graduate /." Free full text is available to ORU patrons only; click to view, 2007. http://proquest.umi.com/pqdweb?did=1976895881&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Burns, Ridge. "A plan to raise the donor revenues of the Center for Student Missions by 50 percent in two years." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Le, Peter Hong. "Developing a Vietnamese Ministry Training Center to equip the lay leaders at the Vietnamese Baptist Church of New Orleans to perform ministry skills more effectively according to the church's five purposes." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Christian Science Church Center"

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Prayers in stone: Christian Science architecture in the United States, 1894-1930. Urbana: University of Illinois Press, 1999.

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Roehlkepartain, Eugene C. The teaching church: Moving Christian education to center stage. Nashville, Tenn: Abingdon Press, 1993.

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Roehlkepartain, Eugene C. Thet eaching church: Moving Christian education to center stage. Nashville, Tenn: Abingdon Press, 1993.

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Christ at the center: The early Christian era. Louisville, KY: Westminster John Knox Press, 2009.

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Twain, Mark. Christian Science. Edited by Victor Doyno. Buffalo, New York: Prometheus Books, 1986.

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Twain, Mark. Christian Science. New York: Oxford University Press, 1996.

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Twain, Mark. Christian Science. New York: Oxford University Press, 2010.

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Twain, Mark. Christian science. New York: Oxford University Press, 1996.

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Twain, Mark. Christian Science. Buffalo, N.Y: Prometheus Books, 1993.

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Twain, Mark. Christian Science. Buffalo, N.Y: Prometheus Books, 1986.

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Book chapters on the topic "Christian Science Church Center"

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Donaldson, Steve. "Do Bigger Brains Mean Smaller Gods? Cognitive Science and Theological Perspectives on Transhumanism and the Church (or, Why We Can’t Outrun Faith)." In Christian Perspectives on Transhumanism and the Church, 151–71. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-90323-1_9.

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Edward Vacek, S. J. "Evolution of Catholic Marriage Morality in the Twentieth Century from a Baby-Making Contract to a Love-Making Covenant: Part II–Era of John Paul II." In Bioethics [Working Title]. IntechOpen, 2020. http://dx.doi.org/10.5772/intechopen.95316.

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For nearly a century Catholic Church teaching on Sexuality evolved greatly. Changes in science and the teaching of other Christian churches begged for a fresh start. John Paul II, elected pope in 1978, attempted to update that teaching by providing new background arguments, without changing any of the strictures in the foreground. John Paul II insisted on necessity of total love, allowing for no exceptions. He claimed that divorce was impossible because the spouses retained no control over their marriage promises. Homosexual activity was judged to be morally deficient. Likewise the recent arrival of reproductive technology was largely condemned for breaking the sexual unity of the spouses. But fertile sexual activity was newly appreciated as the important activity of spouses cooperating with the creative activity of God. In the twenty-first century the Church’s official teachings continues to be reformed, but their relevance is widely questioned as social norms continue to drastically change.

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Collins Vacek S.J., Edward. "Evolution of Catholic Marriage Morality in the Twentieth Century from a Baby-Making Contract to a Love-Making Covenant - Part I: Era of John Paul II." In Bioethics in Medicine and Society. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.95316.

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For nearly a century Catholic Church teaching on Sexuality evolved greatly. Changes in science and the teaching of other Christian churches begged for a fresh start. John Paul II, elected pope in 1978, attempted to update that teaching by providing new background arguments, without changing any of the strictures in the foreground. John Paul II insisted on necessity of total love, allowing for no exceptions. He claimed that divorce was impossible because the spouses retained no control over their marriage promises. Homosexual activity was judged to be morally deficient. Likewise the recent arrival of reproductive technology was largely condemned for breaking the sexual unity of the spouses. But fertile sexual activity was newly appreciated as the important activity of spouses cooperating with the creative activity of God. In the twenty-first century the Church’s official teachings continues to be reformed, but their relevance is widely questioned as social norms continue to drastically change.

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Wilson, Bryan R., and Eileen Barker. "What are the New Religious Movements Doing in a Secular Society?" In Understanding Social Change. British Academy, 2005. http://dx.doi.org/10.5871/bacad/9780197263143.003.0011.

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This chapter discusses one of the major social changes that have taken place in late twentieth-century Britain — secularisation — the process whereby religion loses its social significance. In the second half of the twentieth century there was a major decline in Britain in formal church membership and attendance, although the decline in religious belief is less well established. The chapter also discusses the emergence of new religions in the secular society. They derive from a wide variety of sources: some such as the Jesus Army from the Baptist tradition of Protestant Christianity, others such as the New Jerusalem claim to represent the true Orthodox tradition; many others have a non-Christian character, the International Society for Krishna Consciousness and the Brahma Kumaris have their roots in Hinduism, while Buddhism has given rise to Soka Gakkai and Shinto to Konkokyo; and also Paganism, Wicca, Satanism and traditions deriving from science fiction. The most important point to be made about these new religious movements is that because of their diversity, any generalisation concerning them can almost certainly be shown to be untrue for one or another of their number.

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Shank, Michael H. "THAT THE MEDIEVAL CHRISTIAN CHURCH SUPPRESSED THE GROWTH OF SCIENCE." In Galileo Goes to Jail and Other Myths about Science and Religion, 19–27. Harvard University Press, 2009. http://dx.doi.org/10.2307/j.ctvjghtcb.6.

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Slominski, Kristy L. "Church, Sex, and “Judeo-Christian” Family Life Education." In Teaching Moral Sex, 123–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0004.

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Chapter 3 argues that liberal Protestants and their engagements with social science transformed sex education into family life education beginning in the mid-1920s. Three liberal religious influences interconnected to bring about this transformation: (1) the leadership of Anna Garlin Spencer; (2) the alliance Spencer forged between ASHA and the Federal Council of Churches; and (3) the careful balance struck by Protestant, Catholic, and Jewish family life educators for encouraging the interfaith ideal of “Judeo-Christian” family values while rejecting marriage across religious lines. The shift to family life education activated churches and some synagogues in sex education work, effectively making the FCC a practical arm of the sex education movement. Shared interest in social scientific concerns about family life and methods of counseling grounded the partnership, with both ASHA and the FCC convinced that strengthening marital sexuality would improve society.

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Kitroeff, Alexander. "The Challenges for an American Greek Orthodoxy." In The Greek Orthodox Church in America, 203–27. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0011.

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This chapter draws attention to Ligonier, a small town in western Pennsylvania with a population of about fifteen hundred that served as an unlikely site for where the future of Greek Orthodoxy in America would be decided. It describes Ligonier as a home to the Antiochian Village and Conference Center, which is administered by the Antiochian Orthodox Christian Archdiocese of America. The chapter discusses the Antiochian Church, which had begun its existence in America under the auspices of the Russian Orthodox Church and had suffered internal divisions similar to those that Greek Orthodoxy faced in the 1920s. It investigates how the Antiochian Church was unified under the jurisdiction of the Greek Orthodox Church of Antioch based in Damascus, Syria. It also highlights the Arab Orthodox immigrants that were members of the Antiochian Church and explains how they admitted a number of converts from evangelical Protestantism in the 1980s.

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"God and the World Confirmation of Biblical and Early Church Ideas in Modern Science and Their Relevance to Survival of Death and Jesus Christ." In Changing Christian Paradigms and their Implications for Modern Thought, 197. BRILL, 1993. http://dx.doi.org/10.1163/9789004378803_021.

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Rademacher, Nicholas K. "Placing Social Justice at the Center of the Sociology Department." In Paul Hanly Furfey. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823276769.003.0007.

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As department chair, Furfey integrated social justice into the curriculum of the Department of Sociology, analysing scientific research data according to Christian analysis. In this period, Furfey began to interpret the Christian tradition in language approximating non-violent class struggle and sought alternative social reform strategies where spirituality and science would intersect. He cultivated the social and political interests of his students. According to his “Catholic Social Manifesto,” his department would now favor personalistic social action guided by divine grace over political action guided by human prudence. He and his colleauges would pursue nonviolent activism, grounded in love, to promote social change. Nevertheless, they would continue to pursue rigorous scientific research and approach their social justice reform according to the latest standards. Furfey and his colleagues Mary Elizabeth Walsh and Gladys Sellew launched Il Poverello House and later Fides House to explore the intersection of a theologically-informed spirituality with contemporary sociology and social work.

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Muehlberger, Ellen. "Training for Death." In Moment of Reckoning, 105–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190459161.003.0004.

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This chapter explains how the experience of death became a topic for so many Christians from so many different areas of the ancient world simultaneously, and why they all seemed to approach it in the same, peculiar way. All the Christian writers whose work is considered in this book had a common educational background, not in the church but in the rhetorical classrooms that formed elite men for public leadership. Often, the rhetorical training they received along with non-Christian contemporaries is seen as contentless, a rote memorization of styles and forms. This chapter calls that assumption into question by demonstrating how one rhetorical exercise—speech in character—created a pattern of speaking about and thinking about tragic circumstances. Its method of dealing with time, its emphasis on the reversal of fortune, and its focus on the regret of the person at the center of a tragedy all became fundamental to how Christians imagined the moment of reckoning.

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Conference papers on the topic "Christian Science Church Center"

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Utomo, Yunatan, Totok Florentinus, Tjetjep Rohidi, and Victor Ganap. "Liturgical Inculturation at Javanese Christian Church, Gondokusuman, Yogyakarta." In Proceedings of the 5th International Conference on Science, Education and Technology, ISET 2019, 29th June 2019, Semarang, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.29-6-2019.2290235.

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Zhai, Chongguang. "Listening to Spirituality: The Cultural Significance of Chinese Christian Literature--Taking Shi Wei's literary and artistic creation as the center." In 2017 International Seminar on Social Science and Humanities Research (SSHR 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/sshr-17.2018.73.

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