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Journal articles on the topic 'Christian world-view'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

Robbins, J. Wesley. "Christian World View Philosophy and Pragmatism." Journal of the American Academy of Religion LVI, no. 3 (1988): 529–43. http://dx.doi.org/10.1093/jaarel/lvi.3.529.

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2

Ilomo, Falres. "AFRICAN WORLD VIEW VERSUS CHRISTIAN ESCHATOLOGICAL EXPECTATION." Journal of Philosophy, Culture and Religion 4, no. 1 (2021): 1–16. http://dx.doi.org/10.47604/jpcr.1231.

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The research presents views of some prominent African theologians, namely, John Mbiti, Ephraim Mosothoane, BÃ¨nÃ¨zet Bujo, Aaron Urio, John B. Ambe, and how they relate the eschatological issue to an African world view. The African Theologians convey eschatological reflections, relevant to the African social and religious context. In order to bridge the gap between the traditional and Christian understanding, the theologians have re-defined various terms to give relevant eschatological meanings. The term Communio Sanctorum has been re-defined from the former meaning as "holy baptized members",

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3

Bardill, Donald R. "The Spiritual Reality: A Christian World View." Journal of Family Social Work 2, no. 4 (1998): 89–100. http://dx.doi.org/10.1300/j039v02n04_07.

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4

Paulsen, David L. "Early Christian Belief in a Corporeal Deity: Origen and Augustine as Reluctant Witnesses." Harvard Theological Review 83, no. 2 (1990): 105–16. http://dx.doi.org/10.1017/s0017816000005587.

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The view that God is incorporeal, without body or parts, has been the hallmark of Christian orthodoxy, but in the beginning it was not so. In this article I show that ordinary Christians for at least the first three centuries of the current era commonly (and perhaps generally) believed God to be corporeal. The belief was abandoned (and then only gradually) as Neoplatonism became more and more entrenched as the dominant world view of Christian thinkers.

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Yim, Steve. "The Islamic World in Transition: A Christian View." Muslim-Christian Encounter 4, no. 1 (2011): 123–56. http://dx.doi.org/10.30532/mce.2011.11.4.1.123.

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6

Songguk Joh. "Future Tasks of Christian Schools on the basis of Christian World View." Journal of Christian Education in Korea ll, no. 38 (2014): 1–26. http://dx.doi.org/10.17968/jcek.2014..38.001.

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Kelley, Nicole. "Philosophy as Training for Death: Reading the Ancient Christian Martyr Acts as Spiritual Exercises." Church History 75, no. 4 (2006): 723–47. http://dx.doi.org/10.1017/s0009640700111813.

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In recent years several notable studies—including those by Judith Perkins, Daniel Boyarin, and Elizabeth Castelli—have assessed the importance of martyrdom and suffering in constructions of ancient Christian identity. This essay takes as its starting point the observation by Perkins that in early Christian communities, the threat of suffering (whether real or perceived) worked to create a particular kind of self. In Perkins's view, many ancient Christians came to believe that “to be a Christian was to suffer.” Christian martyr acts, when understood as textual vehicles for the construction of c

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Midić, Ignatije. "Christian-orthodox view of the world and environmental problem." Sabornost, no. 14 (2020): 13–22. http://dx.doi.org/10.5937/sabornost2014013m.

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Pollution of environment and the irreversible destruction of nature has become the way of life of the modern world. The consequences of that are obviously tragic for human life and for the survival of the entire planet Earth. This article has an aim to answer the question: what can the Orthodox Church do to stop this problem, if it cannot regain what has already been lost? To answer this question, the author first analyzes the causes of the ecological catastrophe, and then offers a theological answer to the posed problem.

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Haroun, Heba Farouk, and Salameh Saleh Al Naimat. "Orientalism and Christian Pilgrimage in Contemporary History." Jordan Journal for History and Archaeology 18, no. 3 (2024): 1–22. http://dx.doi.org/10.35516/jjha.v18i3.1181.

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This study focuses on the concept of orientalism and its relation to Christian pilgrimage in modern times, and the views of Western Christian religious figures, historians, researchers, and pilgrims to share their experiences with Christians who want to make a journey to the Holy Land, monks’ caves or other holy places around the world. The benefits of Christian pilgrimage in their view will be spiritual more than physical by visiting the Christian pilgrim's true places of pilgrimage. The invitation here is to teach Christians the religious ceremonies that were done by the early pilgrims who h

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Arrington, Aminta. "Becoming a world Christian: Hospitality as a framework for engaging Otherness." International Journal of Christianity & Education 21, no. 1 (2017): 26–38. http://dx.doi.org/10.1177/2056997116674972.

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Hospitality is the Christian imperative of welcoming the stranger to our table, which serves as a living metaphor for the salvation God extends to all of us, welcoming us as sinners to his table of abundance. As we transition from the era of missions to the era of world Christianity, a hospitality framework is helpful for the concomitant task of developing world Christians. In this article I describe a Hospitality Project I assigned that required my students to read and reflect on the Christian practice of hospitality, and then to extend hospitality to someone from another culture. I suggest t

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Josephson, Allan M. "A Clinical Theology of the Developmental Process: A Child Psychiatrist's Perspective." Journal of Psychology and Theology 22, no. 2 (1994): 120–29. http://dx.doi.org/10.1177/009164719402200205.

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Christians have historically faced challenges when they have chosen a professional mental health career. These challenges, framed in the idiom of prevailing theories or in the behavior of colleagues, continue in contemporary practice. This work reviews aspects of the process of human emotional development which, rather than challenging a Christian position, are confirmatory of a Christian world view. As an apologetic derived from professional experience, this article takes several observations of C.S. Lewis about the natural world and applies them to the study of development. The author descri

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Savieheva, Elena M. "Muslim–Christian Relations in the Middle East." Arabist: Budapest Studies in Arabic 21-22 (1999): 63–66. http://dx.doi.org/10.58513/arabist.1999.21-22.6.

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In a variety of different ways, the encounter between Christianity and Islam, between the Muslim world and Christendom, has acquired increasing significance in recent years. This issue can be analyzed from several points of view. The present paper is dealing with relations between Muslims and Christians in the Middle East in general, and in Arab states in particular. Special attention is paid to Muslim-Christian relations in Lebanon. The analysis has been conducted in a multidisciplinary framework.

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Watson, David F. "Spiritual Sobriety in 1 Peter." Expository Times 122, no. 11 (2011): 539–42. http://dx.doi.org/10.1177/0014524611411398.

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1 Peter encourages believers to adhere to Christian teachings, community, and norms of behavior in the face of suffering and conflict with the dominant culture. In 1 Peter's schema, Christians suffer largely because non-Christians are unaware of God's saving work in Jesus Christ and the special status that God has bestowed upon the faithful. In three instances (1:13; 4:7; 5:8), 1 Peter calls believers to “be sober.” These are not simply exhortations to be alert in light of the coming judgment. Those who are sober know of the salvation offered to them in Jesus Christ and base their hope on it.

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Ruether, Rosemary Radford. "Religious Identity and Openness in a Pluralistic World: A Christian View." Buddhist-Christian Studies 25, no. 1 (2005): 29–40. http://dx.doi.org/10.1353/bcs.2005.0065.

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Jolly, Karen Louise. "Anglo-Saxon charms in the context of a Christian, world view." Journal of Medieval History 11, no. 4 (1985): 279–93. http://dx.doi.org/10.1016/0304-4181(85)90008-9.

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Yohanes, Hendra. "Christian Worldview." Veritas: Jurnal Teologi dan Pelayanan 19, no. 2 (2021): 232–34. http://dx.doi.org/10.36421/veritas.v19i2.377.

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Setiap orang Kristen diperhadapkan dengan berbagai macam pilihan pandangan di gelanggang kontestasi wawasan dunia dalam menjalani kehidupan ini. Buku ini menunjukkan pemikiran Herman Bavinck di dalam menjawab tantangan dari berbagai macam wawasan dunia yang berkembang hingga masanya. Menariknya, Bavinck mengusulkan suatu “wawasan dunia-dan-kehidupan” (world-and-life view) dari perspektif iman Kristen. Buku karya Bavinck ini diterjemahkan dari buku “Christelijke Wereldbeschouwing” edisi kedua (1913). Kehadiran buku ini di dalam bahasa Inggris tentu menjadi kabar sukacita bagi penggema

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Boaheng, I. "Nkunimdie Christology: An Akan contextual expression of the Christus Victor motif of atonement." Acta Theologica 43, no. 2 (2023): 11–29. http://dx.doi.org/10.38140/at.v43i2.7787.

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The Akan community of Ghana has a large Christian following. Nonetheless, many Akan believers still consult traditional priests for protection, wealth, and power. This happens not because these Christians doubt the theological fact that Christ offered an atonement, but because they do not consider the atonement as providing them with adequate protection against evil forces. This situation makes the quest to closely investigate their concept of Christ fairly urgent and useful. To address the issue, there is the need to project Christ’s power over evil forces. One of the models of atonement that

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Schröter, Jens. "GOD'S RIGHTEOUSNESS AND HUMAN LAW: A NEW TESTAMENT PERSPECTIVE ON LAW AND THEOLOGY." Journal of Law and Religion 32, no. 1 (2017): 9–16. http://dx.doi.org/10.1017/jlr.2017.21.

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It is a remarkable fact that ancient Christianity did not establish a distinct legal system. The early Christians did not take over the Jewish law as the basis for the church. Rather, they accepted the administrative and legal context of the Roman Empire and developed their religious and ethical views within this framework. Consequently, unlike in Judaism and Islam, a “Christian law” was not established, even not after the acceptance of Christianity as the official religion in the Roman Empire or as Christianity became the prevailing religion in the Middle Ages and remained so into modern time

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King, Joshua. "Revelatory Beasts: Christina Rossetti on the Apocalypse and Creation's Worship." Christianity & Literature 70, no. 4 (2021): 382–403. http://dx.doi.org/10.1353/chy.2021.0048.

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Abstract: This article explicates Christina Rossetti's view that the four beasts surrounding God's throne in Revelation disclose the worship of all creation. It examines Face of the Deep , her commentary on Revelation, alongside her related portrayals of creation's worship in poems included in that commentary and her other devotional writings. It thereby expands recent attention to Rossetti's ecotheology, showing how her view of creation's praise informs her resistance to anthropocentrism, as well as her insistence that Christian devotion and practice must anticipate the life of the world to c

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Gray, Phillip W. "“Peace, Peace, but there is No Peace”: A Critique of Christian Pacifist Communitarianism." Politics and Religion 1, no. 3 (2008): 411–35. http://dx.doi.org/10.1017/s1755048308000394.

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AbstractThe communal elements of Christianity are of increasing concern to religious thinkers. Indeed, for some religious thinkers, the importance of community is paramount in Christian belief and practice, especially as these communitarian views interact and enhance Christian pacifism. The community of Christians as the “peaceable kingdom” becomes the core element of Christian life. But is this pacifist communitarian Christianity tenable? In this article, I will argue that pacifist communitarianism leads to unexpected and objectionable consequences. Specifically, I will consider the views of

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21

Paas, Stefan. "Religious Consciousness in a Post-Christian Culture: J.H. Bavinck’s Religious Consciousness and Christian Faith (1949), Sixty Years Later." Journal of Reformed Theology 6, no. 1 (2012): 35–55. http://dx.doi.org/10.1163/156973112x644001.

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Abstract The Dutch missiologists J.H. Bavinck (1895-1954) has become well-known for his far-sighted view of human religious consciousness. Bavinck believed that the religious impulse of mankind would not disappear, not even with increasing secularity in the West. In this article it is asked to what extent Bavinck’s view of religiosity is still of use in a missiological approach of the most secularized part of the world, Europe. Its conclusion is that Bavinck’s essentially psychological view did not take the cultural nature of religion sufficiently into account, and therefore the possibility th

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22

Cuffel, Alexandra, and Ophira Gamliel. "Historical Engagements and Interreligious Encounters - Jews and Christians in Premodern and Early Modern Asia and Africa." Entangled Religions 6 (April 17, 2018): 0–368. http://dx.doi.org/10.46586/er.v6.2018.0-368.

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The essays in this special issue are based on the proceedings of the workshop Eastern Jews and Christians in Interaction and Exchange in the Islamic World and Beyond: A Comparative View held in Jerusalem and Raʿanana in June 2016. Accordingly, the essays address interreligious encounters in the Islamic world and beyond, examining social and religious attitudes towards religious Others in a wide range of disciplinary approaches. What binds these essays together is an attempt to shed light on a little-known history of Jewish-Christian relations in premodern Asia and Africa, a subject that stands

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Lin, Jen-Chien. "Christian-Muslim Dialogue Perspectives of “The Muslim View of Christology” and “To Be a European Muslim”." International Journal of Management, Entrepreneurship, Social Science and Humanities 2, no. 2 (2019): 63–69. http://dx.doi.org/10.31098/ijmesh.v2i2.14.

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Mahmoud Ayoub and Tariq Ramadan are Islamic scholars working on a Muslim-Christian dialogue study. They proposed the concepts of “ The Muslim View of Christology” and “ To Be a European Muslim”, respectively, and promoted the study of the Muslim-Christian dialogue into a broader field with far-reaching influence. The purpose of this study is to compare the concepts of “ The Muslim View of Christology” and “To Be a European Muslim” , as well as to understand the meaning and contextualization of the dialogue between the Shiʻi and the Sunni within the Muslim-Christian dialogue, in order to seek a

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Arina, Hein, and Vanny Nancy Suoth. "Forgiveness According to the Christian View in the Indonesian Context." Technium Social Sciences Journal 31 (May 9, 2022): 777–84. http://dx.doi.org/10.47577/tssj.v31i1.6346.

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Horizontal conflicts are triggered by intolerant attitudes. Intolerance arises when religious fanaticism is too excessive and there is no forgiveness. This research aims to describe forgiveness from a Christian point of view. To achieve this goal, the research was carried out with a qualitative approach using library research methods. The results show that for Christians, (i) forgiveness is the main condition for obtaining God's grace, (ii) forgiveness is God's commandment for His people to forgive fellow human beings, as God's model provides forgiveness to sinful humans by sacrificing Jesus C

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Conway, Martin. "Book Review: From Everywhere to Everywhere: A World View of Christian Witness." International Bulletin of Missionary Research 16, no. 3 (1992): 133–34. http://dx.doi.org/10.1177/239693939201600309.

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Bracken, Joseph A. "Substance or System as Foundational Metaphor for a Contemporary Christian World View?" Theology and Science 15, no. 3 (2017): 352–66. http://dx.doi.org/10.1080/14746700.2017.1335501.

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Sakupapa, Teddy Chalwe. "Tracking the Decolonial in African Christian Theology." International Review of Mission 112, no. 2 (2023): 202–17. http://dx.doi.org/10.1111/irom.12476.

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AbstractDrawing on the framework and pluriversalist vision of decoloniality, this article offers a conceptual mapping of theoretical debates and trends in recent discourse on the decolonization of theology in the Southern African context with a view to outlining key missiological implications of such debates. It posits a view of African decolonial theology as the foregrounding of local, indigenous, contextual knowledge in discourse and as the praxis of faith rooted in contextual analysis of historical realities. This contribution articulates the notion of “mission from the margins,” derived fr

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Fahimi, Dr Azizollah. "A Comparative Study of Islam and Christianity's View of Nature." International Academic Journal of Humanities 11, no. 1 (2024): 26–32. http://dx.doi.org/10.9756/iajh/v11i1/iajh1103.

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Some Western intellectuals, such as M. White, attribute the current environmental crises to a religious view of the environment, and believe that religious teachings about the environment have destroyed natural gifts in the world today. This needs to be reviewed and analyzed. The infiltration of some Aristotelian philosophical ideas of Ancient Rome into the body of Christian thought reinforces the views of people like M. White. While the ideas originated from the Greek school of Alexandria, inspired by Socratic thought, there has always been a loving view of nature, and nature has considered t

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Agustian, Daniel Ferry, and Suhadi. "Korelasi Sains Dan Teknologi Dengan Alkitab Dan Iman Kristen Di Tengah Kehidupan Orang Percaya." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (2024): 78–99. http://dx.doi.org/10.46974/ms.v4i2.101.

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Science and technology are often opposed to the Bible and faith, both by Christians and non-Christians. Many people think that the Bible and Christian faith have no correlation. Even more so, secular people tend to despise the values contained in the Bible and the Christian faith. Various methods and methods were developed and carried out to doubt and discredit the Bible and the Christian faith. Moreover, in the current context, the Bible and the Christian faith are seen as outdated and no longer relevant to the current context of human life. They think that the Bible and the Christian faith

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Bishop, Jeffrey P. "Technics and Liturgics." Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 1 (2020): 12–30. http://dx.doi.org/10.1093/cb/cbz016.

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Abstract It is commonly held that Christian ethics generally and Christian bioethics particularly is the application of Christian moral systems to novel problems engaged by contemporary culture and created by contemporary technology. On this view, Christianity adds its moral vision to a technology, baptizing it for use. In this essay, I show that modern technology is a metaphysical moral worldview that enacts its own moral vision, shaping a moral imaginary, shaping our moral perception, creating moral subjects, and shaping what we imagine as moral intentions. In fact, modern technics has its o

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Rotimi, Odudele, and Isaac Olusola Ayegunle. "Christians’ Involvement in Partisan Politics: A Necessary Evil in Contemporary Nigeria." PROGRESS: A Journal of Multidisciplinary Studies 4, no. 2 (2023): 51–60. https://doi.org/10.71016/tp/dmvkw843.

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Aim of the Study: The controversy on whether Christians should take active part in politics is as old as Christian history. That notwithstanding, it is an incontestable fact that the Christian has a very significant and inalienable role to play in seeking for the desired change and the common good of the citizens. From the biblical point of view, Christians as light and salt of the world and people vested with the good news of liberation of the poor and captive, it is imperative that Christians with integrity should be involved in partisan politics and aspire to political leadership. Methodolo

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Olson, Roger E. "A Postconservative Evangelical Response to Panentheism." Evangelical Quarterly 85, no. 4 (2013): 328–37. http://dx.doi.org/10.1163/27725472-08504003.

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The concept ‘panentheism’ is undergoing a dramatic evolution in Christian theology. Whereas it once meant that God is essentially non-voluntarily dependent on the world, it is being expanded in contemporary theology to include a wider spectrum of views of the God-world relation. Of special interest is so-called ‘Christian panentheism’, a qualified view and via media between classical theism and traditional panentheism. Today it is important to investigate what is meant when a person affirms ‘panentheism’; nothing can be assumed.

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Irving, A. J. D. "Creation and the philosophy of science: Freedom, contingence and the modality of the natural sciences." Theology in Scotland 27, no. 2 (2020): 43–60. http://dx.doi.org/10.15664/tis.v27i2.2139.

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Understanding creation through the theological loci of Christology and Trinitarian theology gives a view of the natural world as both contingent and free. This distinctively Christian view of the natural world carries implications for the natural sciences in terms of philosophical modality. This paper explores three such themes: (i) the nature of reason; (ii) the character of theories; and (iii) the relationship between discursivity and the logic of reality.

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Williams, David T. "Against the Tide: Christian Self-limitation." Evangelical Quarterly: An International Review of Bible and Theology 70, no. 3 (1998): 247–60. http://dx.doi.org/10.1163/27725472-07003004.

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The desire for continual growth and expansion is an almost unquestioned part of the modern Western world-view, expressed in technological progress and particularly in economic policy. Such an attitude must be questioned by Christianity in the light of God who limited himself in creation and of the limitation of Christ in incarnation and redemption. Such self-limitation was done from a desire for relationship with the world and in particular with the redeemed. In imitation of this, the Christian attitude should also be of self-limitation, both on a personal level and also on a social level, man

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Smith, Julie Ann. "“My Lord's Native Land”: Mapping the Christian Holy Land." Church History 76, no. 1 (2007): 1–31. http://dx.doi.org/10.1017/s0009640700101398.

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In the fourth and early fifth centuries Christians laid claim to the land of Palestine. The purpose of this paper is to analyze the investment of the land of Palestine and its places with Christian historical and cultural meanings, and to trace its remapping as the “holy land.” This map was not a figurative representation of geographical and cultural features; as with all maps, it was an idea. The Christian “holy land” is also an idea, one which did not exist at the beginning of the fourth century, but which, by the mid-fifth century, was a place constructed of a rich texture of places, belief

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Körtner, Ulrich H. J. "Christian Faith in Creation for Environmental Ethics and Climate Protection." Khazanah Theologia 4, no. 2 (2022): 135–46. http://dx.doi.org/10.15575/kt.v4i2.19991.

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The paper examines the practical consequences of Christian faith in creation for environmental ethics and climate protection. Both are interpreted as a practical form of faith in creation, distinguishing between faith in creation and reflected theology of creation. Methodologically, the article proceeds by interpreting classical statements of the Bible and the Christian tradition in light of modern insights. The article pays special attention to the conversation between creation theology and modern evolutionary theory. In this context, the problem of theodicy is posed in a new way. The author

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Heo, Eun-chul. "A Study on the Curriculum and History Textbook of the Christian World View." faith & scholarship 23, no. 3 (2018): 353–82. http://dx.doi.org/10.30806/fs.23.3.201809.353.

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Rofiqoh, Ifa Nur. "Menafsir Ulang Kekristenan: Studi Atas Pandangan Keagamaan Tokoh-Tokoh pada Novel The Da Vinci Code." Refleksi 15, no. 1 (2018): 113–38. http://dx.doi.org/10.15408/ref.v15i1.9709.

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This article elucidates the Da Vinci Code (DVC) by Dan Brown. DVC became one of the most phenomenal novel with the best selling in the world and became the subject of discussion amongits readers, including Christians scholars.Dealing with the novel, there are three groups to response. First, the opinion believes that Jesus was just an ordinary man who descends from ‘Merovongian dynasti’ of Mary Magdalena, as the Holy Grail, and that opinion does not disseminate the belief. Second, as well as the first view, but this second group wants to spread the belief to the wider society. Third, the mains

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Van Leeuwen, Mary Stewart. "Christian Maturity in Light of Feminist Theory." Journal of Psychology and Theology 16, no. 2 (1988): 168–82. http://dx.doi.org/10.1177/009164718801600206.

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Beginning with a methodological statement regarding the integration of faith and learning, the article proceeds to a brief historical overview of definitions of human maturity, followed by a critical evaluation of ideas of maturity implicit in liberal Marxist, and radical feminist movements. Particular attention is paid to certain aspects of “postradical” or “differentiating” feminisms which are compatible with a biblical world view.

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Kobishchanov, Taras. "The Country of “Yellow Lord”: Russia in the Context of the Perception of Europe by the Population of Arabic Mediterranean in the Early Modern Time." ISTORIYA 12, no. 7 (105) (2021): 0. http://dx.doi.org/10.18254/s207987840015507-6.

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The evolution of the identification of imaginary communities, including through group oppositions ‘Friend-Foe’, is one of the least studied phenomena of the historical process. The Muslim-Christian look at each other across the Mediterranean provides an extensive field of research in this regard. In recent decades the scientists prefer to talk about the Mediterranean World as a single space that not only divides but connects the Arab-Muslim and Eastern- and Western-European civilizations. This point of view stands up to the still popular binary oppositions as “East vs. West” or “Christian worl

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Wojtulewicz, Christopher M. "Truth as Final Cause: Eschatology and Hope in Lacan and Przywara." European Journal for Philosophy of Religion 11, no. 3 (2019): 75. http://dx.doi.org/10.24204/ejpr.v11i3.2976.

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Truth is a locus of guilt for the Christian, according to Jacques Lacan. The religious person, he argues, punitively defers truth eschatologically. Yet Lacan’s own view dissolves eschatological deferral to the world, as the “Real”. The metaphysics of Erich Przywara SJ helps highlight that this mirrors Lacan’s view of the religious person. Przywara’s Christian metaphysics and Lacanian psychoanalysis converge on the immanence of truth to history. But Przywaran analogy corrects Lacan’s position on the religious person, which by implication calls for an adjustment to Lacan’s worldview. In the fina

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Park, Eun-Ju. "The Effect of Christian Early Childhood Education Lectures on Pre-service Early Childhood Teachers’ Spiritual Maturity, Christian World View, and Christian Teaching Efficacy." Early Childhood Education Research & Review 24, no. 2 (2020): 5–30. http://dx.doi.org/10.32349/ecerr.2020.4.24.2.5.

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KIM, Sang-deug. "Biblical World View and Medical Ethics: on the Reproductive Ethics." Korean Journal of Medical Ethics 2, no. 1 (1999): 95–106. http://dx.doi.org/10.35301/ksme.1999.2.1.95.

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The theme of ‘Christianity and medical ethics’ can be studied from various perspectives. However, I will discuss it from a point of biblical world view, focusing on the reproductive ethics. According to the biblical world view, God created the world and the rest of His creatures in it, so the structure of the world is originally good. Creatures can be directed into two ways ; God or idols. As Jesus cured many diseases, curing people using medicine is not contrary to God's will. Especially assisted reproductive technologies such as IVF enable sterile couples to be pregnant. But the Bible says t

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Iswan Garamba, Ekhat Binti Patangun, and Mozes Lawalata. "Dialog Antara Filsafat dan Agama Kristen Tentang Pemahaman Rasionalitas dan Tujuan Manusia." Jurnal Teologi Injili dan Pendidikan Agama 2, no. 3 (2024): 116–32. https://doi.org/10.55606/jutipa.v2i3.313.

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The relationship between philosophy and Christianity is a complex subject that has been the focus of debate for centuries. Essentially, both philosophy and religion play important roles in shaping human thought and worldview. However, there are various views and approaches to the relationship between them. On one hand, there is a traditional view among some Christians who see philosophy as something potentially dubious or even threatening to faith. They may argue that Christianity is the primary source of truth, and therefore, efforts to understand reality through the lens of philosophy may le

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STEWART, ALEXANDER E. "Authority and Motivation in the Apocalypse of John." Bulletin for Biblical Research 23, no. 4 (2013): 547–63. http://dx.doi.org/10.2307/26424796.

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Abstract This study explores how John constructs and utilizes authority in the Apocalypse to support his motivational argumentation. Four mutually reinforcing levels of authority support John's rhetorical goals: God's authority over the entire cosmos and the unfolding of human history; Christ's authority over the churches and the kingdoms of the world; John's authority as a Christian prophet through whom Christ was speaking to his church; and the derivative authority of the Apocalypse itself as a self-attested inspired text. These four levels of authority interact to increase the motivational

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Banham, Gary. "Touching the Opening of the World." Derrida Today 6, no. 1 (2013): 58–77. http://dx.doi.org/10.3366/drt.2013.0052.

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In this article I seek to address the way that Jean-Luc Nancy's project of the ‘deconstruction of Christianity’ relates to the understanding of what might be meant by ‘Christian art’. In the process of looking at Nancy's treatment of some signal ‘Christian’ scenes I describe some ways in which the motif of ‘touching’ arises as significant for how Nancy addresses the possibility of ‘alienation from the world’, a possibility that he takes to be central to the self-deconstructive potential of ‘Christianity’. Subsequently the topic of the distinction between ‘faith’ and ‘belief’ is related to how

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Mills, Antonia. "The Meaningful Universe: Intersecting Forces in Beaver Indian Cosmology." Culture 6, no. 2 (2021): 81–91. http://dx.doi.org/10.7202/1078738ar.

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The Beaver Indians of Northeastern B.C. view the events of their world as the manifestation of forces operating between the various levels of spirit. This fundamental shamanic world view has undergone several waves of Christian influence. The first part of the paper describes the meaningful universe that resulted from the intersection of the ancient shamanic philosophy with the Prophet Dance religion. The second part of the paper describes the recent conversion of some Beaver to Pentecostal Christianity and then compares this world view to the antecedent shamanic, the current Prophet Dance and

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Darensky, V. Yu. "Dostoevsky as an Artist of the Godless World." Orthodoxia, no. 3 (September 18, 2022): 269–90. http://dx.doi.org/10.53822/2712-9276-2021-3-269-290.

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Article off ers an unconventional view of Dostoevsky as an artist of the godless world. The author separates Dostoevsky’s Christian worldview from the artistic image of the world he created in his works. In Dostoevsky’s imaginative world, Christianity is only a dream and hope, which is not manifested in real life. While only a few of his characters are focused on it, the absolute majority live their lives as if Christ never existed. The Christian dimension transcends the godless world created by Dostoevsky, only occasionally touching it from the outside as a kind of revelation. The external in

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Mitchell, Joshua. "Protestant Thought and Republican Spirit: How Luther Enchanted the World." American Political Science Review 86, no. 3 (1992): 688–95. http://dx.doi.org/10.2307/1964131.

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Arguments about the emergence of modern political theory often claim that Protestantism's significance was that it evacuated the political world, that a more properly political ethic took its place, a “disenchanted” one. I shall consider Luther's understanding of biblical history, thoughts on the Christian prince, and view of the “bonds of union” between Christians in order to understand the relationship between the political and spiritual realms. I suggest that even though Luther argues for the separation of the two realms, his political realm is by no means disenchanted. His politics can onl

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Devries, Dawn. "Toward a Theology of Childhood." Interpretation: A Journal of Bible and Theology 55, no. 2 (2001): 161–73. http://dx.doi.org/10.1177/002096430005500205.

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Communities of faith have much to learn from children's experience of God and their view of the world. Theology that values the perspectives of children will address quite different questions from the ones that have dominated the Christian tradition.

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