Relevant bibliographies by topics / Christian science, history

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Christian science, history'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Christian science, history"

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Squires, L. Ashley. "Christian Science and American Literary History." Literature Compass 13, no. 4 (April 2016): 227–35. http://dx.doi.org/10.1111/lic3.12322.

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Eder, Jonathon. "Manhood and Mary Baker Eddy: Muscular Christianity and Christian Science." Church History 89, no. 4 (December 2020): 875–96. http://dx.doi.org/10.1017/s0009640720001390.

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AbstractOn first examination, “muscular Christianity”—with its emphasis on manly vigor and physical strength—positions itself well afield of Christian Science teachings on the non-physical basis of existence, as propounded by founder Mary Baker Eddy. Nonetheless, both movements arose in the nineteenth century with a deep commitment to revitalizing Christianity and its practical value in an increasingly scientific and secular age, especially regarding bodily well-being. Both Eddy and advocates of muscular Christianity defended their respective systems on scientific and religious grounds, focusing on questions of health. At a time when the Young Men's Christian Association was a leading exponent of muscular Christianity, Eddy saw fit to give it significant philanthropic support. While her gift reflected civic goodwill as opposed to a close relationship with the Association, I argue that it was not anomalous to Eddy's overall values and vision for Christian Science. Like muscular Christians, Eddy was calling for a progressive Christianity that met the criteria of a pragmatic age. In giving attention to issues around manhood, Eddy was signaling the necessity as well as potentiality of Christian spirituality to be a source of health and empowerment for modern man.
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Hefner, Philip J. "SCIENCE, TECHNOLOGY AND CHRISTIAN FAITH." Mission Studies 15, no. 2 (April 22, 1998): 51–65. http://dx.doi.org/10.1163/15733831-90000008a.

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Indrayani, Nelly, and Supian Ramli. "The Impact of Transmigration on The Development of Christianization in West Pasaman (1953-1980)." Criksetra: Jurnal Pendidikan Sejarah 12, no. 1 (February 27, 2023): 93–107. http://dx.doi.org/10.36706/jc.v12i1.19430.

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Abstract : This study reveals the social history of transmigration's effects on the chirstianization of pasaman. This chirstianization took place in 1953, for the existence of christians who have settled in about the 20th century. These christians came from java, and it's mainly in transmigration resettlement areas. In progress until the end of 1980, chirstian activity look dinamics, so that christian could engage in various activity of life. The study uses historical science research methods of heuristic, critisim, interpretation, and historiography. Studies have found that, the social movement of christian resulted from transmigration trough all walks of life in the pasaman. The christian movement in the pasaman included education, place of worship, youth and art, and socioeconomic society. A propesive action is that without resorting to anarchy in a persuasive or inviting approach. This effrot has brough various froms of infrastructure to all sector of life.Keywords : Impact, Transmigration,Christianization, Pasaman.
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Schneider, Pierre. "The Locating of Paradise in Philostorgius’s Ecclesiastical History: Greek Science and Christian Geography." PHASIS, no. 25 (September 4, 2022): 115–60. http://dx.doi.org/10.60131/phasis.25.2022.7011.

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One of the important questions of Christian geography was the location of Paradise on the inhabited Earth. Among the various theories provided by Christian authorities, none is as sophisticated as that of Philostorgius. Philostorgius put forward the proposition that Paradise was located in the eastern part of the inhabited world, on the equator, with a demonstration that was largely based on the classical non-Christian paideia.
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Raines, Jim. "One-Anothering: A Christian Approach to Professional Ethics." Social Work & Christianity 49, no. 2 (August 29, 2022): 120–34. http://dx.doi.org/10.34043/swc.v49i2.295.

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Christians sometimes adopt a relativist theory of ethics called divine command theory (DCT). This ethical theory holds that ethical principles depend entirely on God’s revealed commands and that these commands can be broken so long as God commands it. A Christian realist alternative to DCT is natural law ethics (NLE). NLE claims that ethical principles are apparent through nature and logical because God is the creator and all humans share in the divine image. This paper looks at the theological basis for both theories and recommends that the latter has more support from the Bible, Christian history, secular and inter-faith sources, and science. Natural law ethics allows Christians and non-Christians to identify common values even when the philosophical ground of those values varies. Using consultation and working collaboratively with “one another” allows us to find consensus on complex ethical problems.
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Solberg, Winton U. "Science and Religion in Early America: Cotton Mather's Christian Philosopher." Church History 56, no. 1 (March 1987): 73–92. http://dx.doi.org/10.2307/3165305.

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Science and religion both constitute vital dimensions of experience, but people differ in their views on proper relations between the two. In modern times, when science increasingly dominates the outlook of society, many regard science and religion as incompatible and strive to maintain them in watertight compartments. In 1972, for example, the National Academy of Sciences, responding to a demand that creationism be given equal time with the theory of evolution in biology classrooms and textbooks, adopted a resolution stating that “religion and science are … separate and mutually exclusive realms of human thought whose presentation in the same context leads to misunderstanding of both scientific theory and religious belief.” The battle over creationism continues, with the National Academy of Sciences and orthodox religious groups both insisting on the incompatibility of the two spheres.
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Hansen, Benjamin. "Making Christians in the Umayyad Levant: Anastasius of Sinai and Christian Rites of Maintenance." Studies in Church History 59 (June 2023): 98–118. http://dx.doi.org/10.1017/stc.2023.6.

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Toward the end of the seventh century, Anastasius of Sinai took it upon himself to offer advice to lay Christians facing a new Umayyad world. For Anastasius, Christian identity needed simplification. In his Edifying Tales and Questions and Answers, he would de-emphasize theology, arguing that Christian identity was a more basic affair, involving baptism, the eucharist and the sign of the cross. For him, these were ‘rites of maintenance’, acts which sustained Christian identity in a fluid world of religious alternatives. Such actions warded off the demonic and drew a clear boundary between Muslim and Christian. This was important for Anastasius, who considered it his pastoral duty to offer uneducated Christians a tangible sense of their own identity (and superiority). His ritualistic simplification bears witness to an important shift in Palestinian-centred Christianity, as intra-Christian disputes were set aside in an attempt to maintain a ritualistic boundary between Christian and non-Christian.
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Moritz, Joshua M. "The Role of Theology in the History and Philosophy of Science." Brill Research Perspectives in Theology 1, no. 2 (November 2, 2017): 1–105. http://dx.doi.org/10.1163/24683493-12340002.

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AbstractAfter a bibliographic introduction highlighting various research trends in science and religion, this essay explores how the current academic and conceptual landscape of theology and science has been shaped by the history of science, even as theology has informed the philosophical foundations of science. The first part assesses the historical interactions of science and the Christian faith (looking at the cases of human dissection in the Middle Ages and the Galileo affair) in order to challenge the common notion that science and religion have always been at war. Part two investigates the nature of the interaction between science and Christian theology by exploring the role that metaphysical presuppositions and theological concepts have played—and continue to play—within the scientific process.
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Moore, R. Laurence, and Ronald A. Wells. "History and the Christian Historian." Journal of American History 87, no. 1 (June 2000): 187. http://dx.doi.org/10.2307/2567927.

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Dissertations / Theses on the topic "Christian science, history"

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Babík, Milan. "In pursuit of salvation : Woodrow Wilson and American liberal internationalism as secularized eschatology." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:0ba3fcd9-ecbc-4789-83c9-3fdb1c290aea.

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This work reinterprets the idea of progress at the heart of Woodrow Wilson’s liberal internationalism through the lens of secularization theory, which holds that modern philosophies of progress stand on religious foundations and represent secularized vestiges of biblical eschatology. Previous applications of this insight reveal a selective pattern: Whereas totalitarian and illiberal narratives of progress such as Nazism and Marxism-Leninism have received lavish attention and spawned extensive political religions literature, liberal progressivism has been ignored. This dissertation rectifies this neglect. Initial chapters present the biblical conception of history as the myth of salvation, introduce secularization through the writings of Karl Löwith and Hans Blumenberg, respectively its principal proponent and main critic, and test the limits of the concept to confirm its applicability to liberal progressivism. The main part aims secularization theory at Wilson’s idea of progress in the broader context of American liberal thought. From the 17th-century Puritan vision of a “city upon a hill” to the 19th-century doctrine of “manifest destiny”, biblical eschatology defined the way Americans envisioned history and their role in it, giving rise to a sort of liberal-republican millennialism. Wilson was no exception: Considering faith essential to authentic knowledge, he regarded history as a providential process, the United States as a divinely appointed redeemer nation, and himself as a Christian statesman performing God’s work in a fallen world. His foreign policy was fundamentally a religious mission to transform international relations according to the Bible, thereby fulfilling the prophecy of salvation. The dissertation demonstrates the eschatological foundations of his statecraft through specific examples and draws attention to their illiberal and totalizing implications. Final passages note the enduring relevance of Wilson’s principles and, based on their reinterpretation in this work, reflect critically on their suitability as a guide for future American foreign policy.
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Guo, Jianhong. "Contesting “Self-Support” in Kit-Yang, 1880s-1960s: American Baptist Missionaries and The Ironic Origins of China's “Three-Self” Church." Case Western Reserve University School of Graduate Studies / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=case1586797053484993.

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Huddleston, Elizabeth Anne. "Divine Revelation as Rectrix Stella: A Contextual Analysis of Wilfrid Ward's Theology of Revelation." University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1574854979869429.

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Andersson, Samuel. "God and the moral beings : A contextual study of Thomas Hobbes’s third book in Leviathan." Thesis, Uppsala universitet, Institutionen för idé- och lärdomshistoria, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-113789.

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The question this essay sets out to answer is what role God plays in Thomas Hobbes’s Leviathan, in the book “Of a Christian Common-wealth”, in relationship to humans as moral beings. The question is relevant as the religious aspects of Hobbes’s thinking cannot be ignored, although Hobbes most likely had rather secular and sceptical philosophical views. In order to answer the research question Leviathan’s “Of a Christian Common-wealth” will be compared and contrasted with two contextual works: the canonical theological document of the Anglican Church, the Thirty-Nine Articles (1571), and Presbyterian-Anglican document the Westminster Confession (1648). Also, recent scholarly works on Hobbes and more general reference works will be employed and discussed. Hobbes’s views provide a seemingly unsolvable paradox. On the one hand, God is either portrayed, or becomes by consequence of his sceptical and secular state thinking, a distant God in relationship to moral humans in “Of a Christian Common-wealth”. Also, the freedom humans seem to have in making their own moral decisions, whether based on natural and divine, or positive laws, appears to obscure God’s almightiness. On the other hand, when placing Hobbes in context, Hobbes appears to have espoused Calvinist views, with beliefs in predestination and that God is the cause of everything. Rather paradoxically it not unlikely that Hobbes espoused both the views that appear to obscure the role of God, and his more Calvinistic views.
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Barth, Whittney Layne. "Interpreting the Eleventh Commandment: A Look at Creation Care and Its Role in American Politics." Miami University Honors Theses / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1209050053.

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Peters, Rebecca Anne. "When Code replaces scripture: Black Mirror, Technology and the Specter of Cristianity." Doctoral thesis, Universitat Pompeu Fabra, 2021. http://hdl.handle.net/10803/673473.

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This thesis analyzes 12 episodes from the dystopian science fiction anthology series, Black Mirror (2011-present). Episodes selected are those that, as argued in this text, depict the role of technology as replacing that of traditional religion, namely Christianity. The importance of looking at these episodes together becomes clear when considering contemporary debates around technology and our collective technological aims. The analysis of individual episodes forms a foundation for the reading of Black Mirror and its technology within the framework of Christian concepts. Episodes are compared to the Christian concepts they mirror, historical events and theological debates within Christianity, and contemporary trends and events relating to technology. Throughout the history of western civilization, Christian belief has played an important role in shaping cultural ideologies particularly conceptions of death, suffering, and humanity’s place in the world; these ideas continue to penetrate cultural narratives today, despite declining self-recognition in the west as religious.
Aquesta tesi analitza el paper de la tecnologia en substitució del de la religió cristiana a través de 12 episodis de la sèrie de ciència-ficció Black Mirror (2011-present). La importància d'analitzar aquests episodis en conjunt es fa evident quan es consideren debats contemporanis entorn de la tecnologia i els nostres objectius tecnològics col·lectius. Es comparen els episodis amb conceptes cristians que reflecteixen, els esdeveniments històrics i els debats teològics del cristianisme i les tendències i esdeveniments contemporanis relacionats amb la tecnologia. Històricament, el cristianisme ha configurat la ideologia cultural d'occident, com les concepcions de la mort, el sofriment i el lloc de la humanitat al món; aquestes idees continuen penetrant en les narratives culturals actuals, tot i disminuir l'autoreconeixement d'Occident com a religiós.
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Stuart-Buttle, Tim. "Classicism, Christianity and Ciceronian academic scepticism from Locke to Hume, c.1660-c.1760." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a181f810-9637-4b70-a147-ea9444a54cd5.

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This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.
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D'Astous, Mireille. "Galilée et les rapports "science et religion" : interprétation de la Lettre à Christine de Lorraine." Master's thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/26302.

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De nombreuses représentations de Galilée évoquent un conflit entre lui et l’Église catholique : Galilée devient le symbole de l’opposition entre la science et la religion. Or, dans la Lettre à Christine de Lorraine, Galilée propose une réflexion à propos de l’interprétation des Écritures dans un contexte de philosophie naturelle. Après avoir présenté une synthèse de cette Lettre ainsi que le contexte de rédaction, il sera possible de l’interpréter à partir d’une typologie de l’articulation des discours religieux et des discours scientifiques et ce, dans le but de caractériser les rapports "science et religion" développés par Galilée. La typologie sera ici un outil herméneutique permettant de déceler ces rapports à partir de catégories prédéfinies (conflit, indépendance, complémentarité, intégration). Il apparaîtra que Galilée présente plusieurs types de rapports « science et religion ». Cette approche a l’avantage de développer une interprétation originale de la Lettre.
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Vileno, Anna Maria. "A l'ombre de la kabbale: philologie et ésotérisme au XVIIe siècle dans l'oeuvre de Christian Knorr de Rosenroth." Doctoral thesis, Universite Libre de Bruxelles, 2014. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209259.

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My doctoral thesis focuses on the Christian Kabbalah and its relationship with its Jewish counterpart during the seventeenth century. I work especially on a Christian Kabbalist of the late 17th century, Christian Knorr von Rosenroth and his anthology of Christian Kabbalah called the "Kabbala Denudata." The work reflects the philosophical and religious debates of the 17th century (through Knorr’s collaboration with Henry More and the Belgian alchemist Francis Mercury van Helmont), includes many translations of works of Lurianic Kabbalah and a bilingual edition (Aramaic - Latin) of the Zohar. On one hand, the study of "Kabbala Denudata" sheds light on how the Lurianic Kabbalah was received in Europe in the 17th century. On the other hand, the anthology attests of a practice of "perennial philosophy" which is a continuation of the Renaissance thought. Through the use of symbolism, the author elaborates a new form of relationship with the religious orthodoxy of his time and paved the way to a deeper understanding of religious otherness. My research takes place both in the field of the study of Jewish-Christian relations and of the the study of western esotericism. /

Ma thèse de doctorat porte sur la kabbale chrétienne et sur ses rapports avec son homologue juive au 17e siècle. Je travaille en particulier sur un kabbaliste chrétien de la fin du 17e siècle, Christian Knorr von Rosenroth et son anthologie de kabbale chrétienne intitulée la "Kabbala denudata". L’œuvre reflète les débats philosophiques et religieux du 17e siècle (avec notamment des collaborations d’Henry More et de l’alchimiste belge François Mercure van Helmont), comporte de nombreuses traductions d’ouvrages de kabbale lourianique ainsi qu’une édition bilingue (araméen - latin) du Zohar. D’une part, l’étude de la "Kabbala denudata" permet de mieux comprendre la manière dont la kabbale lourianique a été reçue en Europe au 17e siècle. D’autre part, l’anthologie atteste d’une pratique de la "philosophia perennis" qui s’inscrit dans le prolongement de la Renaissance. À travers la pratique du symbolisme, l’auteur construit une nouvelle forme de rapports avec l’orthodoxie religieuse de son temps et ouvre la voie à une compréhension approfondie de l’altérité religieuse. Mes recherches s’inscrivent tant dans le domaine de l’étude des relations judéo-chrétiennes que de l’étude de l’ésotérisme.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Riley, Ethan M. ""A Higher Law"| Taking Control of William H. Seward's Rhetoric After the Christiana Riot." Thesis, Northern Arizona University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1537804.

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Freshman Sen. William H. Seward of New York was not expected to say anything noteworthy in his "Freedom in the New Territories" speech against the Compromise bills on March 11, 1850. The venerated "Great Triumvirate" had previously addressed the Senate—Sen. Henry Clay on Jan. 29, Sen. John C. Calhoun on March 4, and Sen. Daniel Webster on March 7—so everything there was to say was thought to have been said. Seward's "Freedom in the New Territories" speech, however, is recalled as one of the more divisive of Compromise orations and most significant of Senate maiden speeches in history because of its appeal to "a higher law than the Constitution." The utterance drew a maelstrom of criticism from the partisan press and congressional adversaries and colleagues; however, Seward's rhetoric introduced a reformist interpretation of the phrase "higher law" to the slavery discourse.

This thesis applies concepts from the literature on rhetoric of agitation and control and ideographs to define Seward's rhetoric as managerial, show his motives as socio-economic, and discover how the senator's reformist arguments were controlled by the establishment after the Christiana Riot in 1851. The researcher suggests that the establishment employed a kind of denial of rhetorical means to obstruct Seward's reformist rhetoric of its solidifying slogans. Future research into the control response to agitative rhetoric is suggested to understand the strategies and tactics used to control reformist rhetoric.

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Books on the topic "Christian science, history"

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Dimmick, Walter F. The Christian history of science. Gilroy, Calif. (11540 Columbet Ave., Gilroy, 95020): W.F. Dimmick, 1990.

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

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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, 1986.

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

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

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Andriesse, Cornelis Dirk. Christian Huyghens. Paris: A. Michel, 1998.

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Collins, Keith S. The Christian Science monitor: Its history, mission, and people. Santa Barbara, Calif: Nebbadoon Press, 2012.

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Schuette, Kim M. Christian Science military ministry 1917-2004. Indianapolis, IN: Brockton Pub. Co., 2008.

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Book chapters on the topic "Christian science, history"

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Araujo, Saulo de Freitas, Thiago Constâncio Ribeiro Pereira, and Thomas Sturm. "Introduction: Reevaluating Christian Wolff’s Psychology." In Studies in History and Philosophy of Science, 1–6. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74435-9_1.

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Hüning, Dieter. "In-Between Psychology and Moral Philosophy: Christian Wolff’s Principle of Natural Obligation." In Studies in History and Philosophy of Science, 153–73. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74435-9_10.

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Walker, Joel. "Early Christian Literature: Christ and Culture in the Second and Third Centuries by H. Rhee." In Aestimatio: Critical Reviews in the History of Science (Volume 3), edited by Alan C. Bowen and Tracey E. Rihll, 178–81. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463231989-029.

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Phillips, C. Robert. "Animals, Gods and Humans: Changing Attitudes to Animals in Greek, Roman, and Early Christian Ideas by Ingvild Sælid Gilhus." In Aestimatio: Critical Reviews in the History of Science (Volume 4), edited by Alan C. Bowen and Tracey E. Rihll, 68–80. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463232405-011.

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Thurner, Mathias. "The Indian Challenge: Indology and New Conceptions of Christianity as ‘Religion’ at the End of the Nineteenth Century." In Palgrave Series in Asian German Studies, 59–87. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-40375-0_4.

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AbstractThis chapter argues that religion as a universal concept was not a European invention but had a global history. In the late-nineteenth century, a new understanding of ‘religion’(This contribution uses terms like ‘religion’, ‘science’, ‘history’, or ‘Europe’ not as ontological self-evident entities and unchangeable concepts. They are rather understood in a strictly historical sense—as names produced and used within a global discourse) emerged as a reaction against a physiological materialism that criticized ‘religion’ in the name of ‘science’. This new understanding regarded religion as an inner experience differing from ‘science’. Simultaneously, colonial knowledge production and the new importance of ‘history’ in the humanities led to the formation of a general religious history including Christianity. Consequently, religious reformers in all parts of the world started to define their traditions as ‘religion’ to prove their accordance with ‘science’. Western intellectuals were turning to Buddhism, and later a neo-Vedantic form of Hinduism, as decidedly scientific religions, and as historical evidence for their critique of Christianity. In this context, Christian theologians were challenged to prove the truth claims of Christianity in the new arena of the general religious history. Ernst Troeltsch, who was at the centre of this debate, turned to the German Indologist Hermann Oldenberg to substantiate his new conception of Christianity. This chapter shows that Troeltsch and Oldenberg were part of a global discourse on religion in which Buddhism was a challenge for Christian scholars.
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Kawaguchi, Atsuko. "Romanization in early Japanese Christian texts." In Studies in the History of the Language Sciences, 175–86. Amsterdam: John Benjamins Publishing Company, 2021. http://dx.doi.org/10.1075/sihols.130.06kaw.

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Davis, Edward B. "Is There a Christian History of Science?" In Scholarship and Christian Faith, 63–73. Oxford University Press, 2004. http://dx.doi.org/10.1093/0195170385.003.0005.

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Livesey, Steven J., and Sonja Brentjes. "Science in the Medieval Christian and Islamic Worlds." In The Oxford History of Science, 76–112. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192883995.003.0004.

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Abstract This chapter surveys the circulation of scientific knowledge around the Islamic and Christian worlds during the medieval period. It explores the vital role played by Islamic scholars in the preservation of ancient Greek ideas in medicine, astronomy, and optics amongst other sciences and how they developed earlier ideas in distinctive ways. It explores the development of universities in western Europe and the incorporation of Greek and Islamic natural philosophy into orthodox Christian tradition. It examines the relationship of scientific and religious ideas in both Christian and Islamic contexts, and shows how Aristotelian ideas, in particular, were incorporated into the Christian orthodox world-view.
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"Big History, Scientific Naturalism, and Christian Hope." In Creation Stories in Dialogue: The Bible, Science, and Folk Traditions, 78–94. BRILL, 2016. http://dx.doi.org/10.1163/9789004306677_005.

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Wellman, Kathleen. "Introduction." In Hijacking History, 1–16. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197579237.003.0001.

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This introduction insists that history matters. What if current divisions in America rest, in part, on a fundamental divergence in the understanding of our history? The chapter proposes that the three most prominent Christian curricula have played a role through the historical narrative they promoted for K-12 education since the early 1970s. They became more widespread in different forms of alternative schooling from Christian schools to voucher programs, and homeschooling. Their narrative has been significant in defining Americans’ understanding of the world and its history and exposes the efficacy of the alliance among certain religious interests, conservative legislators, school boards, and various corporate interests in reshaping education in the United States. The campaign for a “Christian right history” is analogous to the successful advocacy for “intelligent design” in public school science curricula. Many conservative institutions support both the inclusion of politically conservative and Christian content into school curricula.
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Conference papers on the topic "Christian science, history"

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Trokal', T. V. "The problem of Christian justification for the use of violence in the process the emergence of medieval ideology of the Crusades." In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-08-2019-02.

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Василев, Цветан. "Кирило-Методиевото дело и християнското минало на българите през погледа на Петър Богдан и полемичното богословие от епохата на Контрареформацията." In Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.05.

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THE ANTIQUITY OF THE FATHERLAND AND THE DEEDS OF THE BULGARIANS BY PETAR BOGDAN AND THE POLEMICAL THEOLOGY OF THE COUNTER-REFORMATION (Summary) The topic of the Christian past of the Bulgarians, their conversion and the controversies in connection with the acceptance of Christianity from Constantinople or Rome, including the work of the holy brothers Cyril and Methodius, form one of the ideological highlights in Petar Bogdan’s treatise The Antiquity of the Fatherland and the Deeds of the Bulgarians. The author of the first historical treatise in our new history interprets these events from the perspective of a senior Catholic prelate, in unison with key works of Catholic scholarship of the era in the realm of polemical theology. The study tries to shed light on exemplary Catholic writings followed by Petar Bogdan, such as the Care for the Salvation of All Nations by Thomas de Jesus of Baesa, or Roberto Bellarmino and his famous Disputations on the Controversies of the Christian Faith, which on the one hand influence on the genre of P. Bogdan’s work itself, on the other hand, could provide additional valuable information on the above issues. In this sense, Petar Bogdan’s treatise should be considered not an isolated case in the Bulgarian historiography from the Ottoman period, but could be placed in the frame of Catholic science from the period of Counter-Reformation.
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Pozzer, Lilian L. "A HUMAN RIGHTS CENTRED HISTORICAL APPROACH TO TEACHING SCIENCE FOR SOCIAL CHANGE." In International Conference on Education and New Developments. inScience Press, 2022. http://dx.doi.org/10.36315/2022v1end012.

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"The COVID-19 pandemic brought to light uncomfortable realizations for science educators; it has become patently obvious how much confusion and misunderstanding there exist about basic scientific facts that could help one make informed decisions, from individual choices to policy making at all levels of government. The extreme polarity in public and private discourses related to COVID-19 might be augmented by political views, economic interests and social media algorithms, but at the bottom of it all there is a lack of understanding of scientific concepts and of the nature of science, as well as its sociocultural and historical contexts. There is also a lot of skepticism about science and scientists. This skepticism is not completely out of place; historically, there are embarrassing large numbers of cases in which human rights were infringed in the name of advancements of scientific knowledge. There are also incredible contributions of science to upholding and improving human rights. Whereas scientific discoveries are presented by the media as noteworthy and celebrated, there is a lack of intentional exploration and meaningful discussion of the “ups and downs” of science throughout its history and across cultures in the context of its relationship with human rights. To address this issue, I developed and implemented two courses designed for pre-service and in-service teachers, exploring the rather turbulent history of science and human rights from ancient times to the present day, from a perspective that considers both science and human rights within social, cultural and historical contexts, and highlights the contributions of science to human rights causes, from both negative and positive cases. Rather than promoting a naïve view of science as an a-cultural practice, detached from its sociocultural and historical context, and uncritical of the hegemonic Western, Judeo-Christian, White, male, heteronormative and colonial grounds on which rests the mainstream science presented in grade school textbooks, the courses pushed the boundaries of the very definition of science and its role in human rights causes, challenging students to consider the many implications of how we define, present and study science in schools, as well as how we promote and use scientific knowledge in our lives. Students in the courses were challenged to (re)envision science and human rights as they critically analyzed predominant Discourses from an eco-pedagogical social-cultural and historical perspective. A description of the courses and results evidencing the impact of the courses on students’ conceptualizations of science education for social change are reported in this conference presentation."
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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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HIRAOKA, RYUJI. "JESUITS, COSMOLOGY AND CREATION IN JAPAN’S “CHRISTIAN CENTURY” (1549–1650)." In Conference on History of Mathematical Sciences: Portugal and East Asia V. WORLD SCIENTIFIC, 2018. http://dx.doi.org/10.1142/9789813233256_0010.

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.
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López González, Concepción, María José Viñals, and Jorge Luis García-Valldecabres. "The integration of HBIM into GIS for the development of a tourism planning and preventive conservation protocol for the cultural heritage of a destination (HBIMSIG-TOURISM)." In HEDIT 2024 - International Congress for Heritage Digital Technologies and Tourism Management. Valencia: Universitat Politècnica de València, 2024. http://dx.doi.org/10.4995/hedit2024.2024.17799.

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Conserving Heritage Assets is a latent fact not only for the field of public administrations and the scientific community, but also for the society in general. The increase in the cultural awareness of the population as well as widespread public access to heritage and the enhancement of numerous monuments and sites have favoured the expansion of so-called cultural tourism. However, poor planning of public use can be a severe risk to the loss or degradation of heritage resources. Currently, there are collaborative methodologies so that all agents involved in the conservation of a Heritage Property can work in a coordinated manner, sharing information about the property with each other with a comprehensive vision of the actions (Heritage Building Information Modelling HBIM). In this framework, the Universitat Politècnica de València is carrying out an R&D&I Project financed by the Ministry of Science and Innovation, aiming at establishing a method or protocol that allows the efficient management of sustainable conservation and planning of cultural tourism of heritage assets located in a specific geographical environment. This method is based on interoperability between HBIM and GIS. To validate the protocol, three emblematic religious buildings in the city of Valencia have been selected. All of them are located in Ciutat Vella District, also considered an Asset of Cultural Interest (BIC) in the category of historic centre: The Cathedral, the complex of San Juan del Hospital, and the Real Colegio-Seminario de Corpus Christi. It is a novel technological system that can contribute to the improvement of cultural development and the preservation and conservation of heritage assets through a single integrative tool of HBIM and GIS. The knowledge generated can be framed in the concept of smart cities and applied in the planning of urban tourist environments (Tourist Information Systems -SIT-) that have a significant number of heritage elements and may also have management problems with visitor flows (saturation, congestion, impacts derived from the visit, etc.) and, consequently, the conservation of assets.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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