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Journal articles on the topic 'Christianily'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Cedillo, Joel Ivan Gonzalez. "Religious Extremism: The Use of Western Christianity as an Element of White Supremacism." Study of Religion, no. 4 (2019): 96–101. http://dx.doi.org/10.22250/2072-8662.2019.4.96-101.

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The murder of the German politician Walter Lübcke in 2019 by a far-right extremist with links to Neo-Nazi groups exposes the need to address European ethnonationalist extremism from a wider array of approaches, one of them, the religious one. European ethno-nationalists have found profitable the distortion of elements of Western Christianity and its use to reject individuals they consider undesirable, especially Muslims and non-European immigrants. By doing this, far-right extremists have managed to consolidate an ideological basis known as Christianism. This work examines the characteristics of the extremist ideology Christianism and its relation to white supremacism, as well as the historical bias of the Crusades they use and that is a central part of their ideology. This work analyses the manifesto written by white supremacist terrorist Brenton Tarrant with the aim to expose the relation between white supremacism and Christianism, as well as the influence on terrorist acts against non-Europeans in the West, and the main propositions of such extremist ideology. The conclusion proposes the need of better education in history and critical thinking skills in societies affected by white supremacism, as well as the participation of followers of traditional Christianity in counter extremism efforts

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2

Lee, Cheol-hee. "예이츠의 기독교 평가 살펴보기." Yeats Journal of Korea 60 (December 31, 2019): 109–22. http://dx.doi.org/10.14354/yjk.2019.60.109.

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3

Andrew Fyodorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Three Images of Religious Obedience in Islam and Christianity." Islamovedenie 11, no. 3 (September 30, 2020): 48–56. http://dx.doi.org/10.21779/2077-8155-2020-11-3-48-56.

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The article provides a comparative analysis of the interpretations of religious obedience in Islam and Christianity. The topic of obedience as a religious virtue is being actualized in con-nection with the numerous destructive challenges and global problems of our time. Three sides of religious obedience are highlighted: humility, patience and loyalty. It has been established that the main differences in the interpretation of religious obedience between Islam and Christianity are associated with the understanding of the nature of the subject, object and method of obedi-ence. The subject of obedience in Islam: a person as the deputy of Allah on earth, an imperfect, but not god-like person with a mission prescribed or predetermined by the will of Allah. The ob-ject of obedience in Islam is the relatively perfect world created by God and the world order, which the believer must maintain. This is precisely the meaning of obedience in Islam. The sub-ject of obedience in Christianity: a fundamentally imperfect, weak, sinful person. The object of humility in Christianity: an imperfect, God-made world that should be accepted as it is without trying to transform it. The meaning of humility in Christianity: internal self-improvement, cor-rection of one's spiritual imperfection and acceptance of an imperfect world. Islamic submission is immanent, since oriented towards the earthly world, and Christian submission is transcenden-tal, for it is directed towards the other world, the spiritual world. Religious patience as one of the main virtues of the believer thus provides civic loyalty in different ways in Islam and Christiani-ty. In Islam, through the divine authorization of social reality, and in Christianity, through its de-valuation. Despite significant differences, both in Islam and in Christianity, religious obedience in all its three faces acts as a factor in the socio-political stability of the existing society.

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4

Harris, Trudier. "Christianity’s Last Stand: Visions of Spirituality in Post-1970 African American Women’s Literature." Religions 11, no. 7 (July 18, 2020): 369. http://dx.doi.org/10.3390/rel11070369.

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Christianity appealed to writers of African descent from the moment they set foot on New World soil. That attraction, perhaps as a result of the professed mission of slaveholders to “Christianize the heathen African,” held sway in African American letters well into the twentieth century. While African American male writers joined their female counterparts in expressing an attraction to Christianity, black women writers, beginning in the mid-twentieth century, consistently began to express doubts about the assumed altruistic nature of a religion that had been used as justification for enslaving their ancestors. Lorraine Hansberry’s Beneatha Younger in A Raisin in the Sun (1959) initiated a questioning mode in relation to Christianity that continues into the present day. It was especially after 1970 that black women writers turned their attention to other ways of knowing, other kinds of spirituality, other ways of being in the world. Consequently, they enable their characters to find divinity within themselves or within communities of extra-natural individuals of which they are a part, such as vampires. As this questioning and re-conceptualization of spirituality and divinity continue into the twenty-first century, African American women writers make it clear that their characters, in pushing against traditional renderings of religion and spirituality, envision worlds that their contemporary historical counterparts cannot begin to imagine.

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5

Begzos, Marios. "Europa i chrześcijaństwo: historia i przyszłość." Elpis : czasopismo teologiczne Katedry Teologii Prawosławnej Uniwersytetu w Białymstoku, no. 27 (2013): 9–11. http://dx.doi.org/10.15290/elpis.2013.27.02.

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6

ARION, Alexandru-Corneliu. "MYSTICAL UNION IN JUDAISM, CHRISTIANITY AND ISLAM." International Journal of Theology, Philosophy and Science 3, no. 4 (May 25, 2019): 93–112. http://dx.doi.org/10.26520/ijtps.2019.3.4.93-112.

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7

Roman Evgenievich, Bogachev, and Filimonova Natalia Genadievna. "Old English concept Ós from Paganism to Christianity." Journal of Language and Literature 5, no. 3 (August 30, 2014): 347–51. http://dx.doi.org/10.7813/jll.2014/5-3/59.

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8

Kim, Chil-Sung. "한국 기독교와 무교에 관한 비교 연구ㅍ." Theology of Mission 45 (February 28, 2017): 107–30. http://dx.doi.org/10.14493/ksoms.2017.1.107.

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9

Harp, Richard. "Christianity." Ben Jonson Journal 14, no. 1 (May 2007): 116–21. http://dx.doi.org/10.3366/bjj.2007.14.1.116.

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10

Young, John H. "Christianity." Religious Studies Review 43, no. 1 (March 2017): 11–14. http://dx.doi.org/10.1111/rsr.12779.

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11

Meyer, Christian. "Christianity." Journal of Chinese Religions 44, no. 2 (July 2, 2016): 208–11. http://dx.doi.org/10.1080/0737769x.2016.1207382.

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12

Royce, James E. "Christianity:." Journal of Ministry in Addiction & Recovery 1, no. 2 (November 24, 1994): 87–90. http://dx.doi.org/10.1300/j048v01n02_07.

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13

이찬석. "From Global Christianity to Glocal Christianity." Theological Forum 73, no. ll (September 2013): 287–318. http://dx.doi.org/10.17301/tf.2013.73..010.

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14

Seitz. "Surveying Taiwanese Christianity: The Taiwan Christianity Surveys in Conversation with World Christianity." Journal of World Christianity 11, no. 2 (2021): 262. http://dx.doi.org/10.5325/jworlchri.11.2.0262.

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15

Crockett, Clayton. "Surviving Christianity." Derrida Today 6, no. 1 (May 2013): 23–35. http://dx.doi.org/10.3366/drt.2013.0050.

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In his essay ‘The Deconstruction of Christianity’, Jean-Luc Nancy identifies Christianity with the heart of the West, thus following René Girard's claim that Christianity is the religion that exposes the workings of scapegoating and mimetic violence that drive most religions and cultures. However, in On Touching, Derrida distances himself from Nancy's project, and I argue that this is precisely because he is aware that a straightforward embrace of the deconstruction of Christianity is a ruse, as it will end up in a Christian victory that ultimately overcomes deconstruction. The problem, however, is that a simple opposition to Christianity is also insufficient because it gets caught in a similar trap where Christianity ultimately wins (religion will always triumph, as Lacan says). The workings of this ‘trap’ will be explored through a reading of Derrida's essay ‘What is a Relevant Translation?’ and particularly his discussion of Shylock's situation in Merchant of Venice, where Derrida recognizes the ruse of Christianity in its ability to trump Shylock's literal translation of the law, but still he ‘insist[s] on the Christian dimension’. Why? To answer this question this paper turns to another: how do we survive Christianity?

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16

Smith, Huston. "Christianity/Islam." Faith and Philosophy 5, no. 2 (1988): 207–8. http://dx.doi.org/10.5840/faithphil19885221.

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17

Barton, John. "Liberal Christianity." Modern Believing 55, no. 4 (January 2014): 362–64. http://dx.doi.org/10.3828/mb.2014.41.

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18

Jones, G. I., Wendy James, and Douglas H. Johnson. "Vernacular Christianity." International Journal of African Historical Studies 23, no. 2 (1990): 348. http://dx.doi.org/10.2307/219365.

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19

Pinar, William F., and Philip Wexler. "After Christianity." Educational Researcher 28, no. 3 (April 1999): 39. http://dx.doi.org/10.2307/1177257.

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20

Jantzen, Grace M. "After Christianity." Women’s Philosophy Review, no. 19 (1998): 62–65. http://dx.doi.org/10.5840/wpr19981919.

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21

Morris, Kevin L. "Christianity Untried." Chesterton Review 21, no. 1 (1995): 275. http://dx.doi.org/10.5840/chesterton1995211/269.

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22

Briggs, Sheila, Patricia Wilson-Kastner, and Judith L. Weidman. "Resurrecting Christianity." Women's Review of Books 2, no. 6 (March 1985): 17. http://dx.doi.org/10.2307/4019670.

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23

Dijkstra, Jitse. "Early Christianity." Church History and Religious Culture 87, no. 3 (2007): 365–67. http://dx.doi.org/10.1163/187124107x232462.

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24

King, Ursula. "After Christianity." Journal of Beliefs & Values 18, no. 2 (October 1997): 243–45. http://dx.doi.org/10.1080/1361767970180212.

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25

Kruithof, Maryse. "Localising Christianity." Social Sciences and Missions 30, no. 1-2 (2017): 9–29. http://dx.doi.org/10.1163/18748945-03001012.

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Dutch missionaries active in nineteenth century Java (in the former Dutch Indies) found themselves in an exceptional position, namely on the borders between their own, the colonial, and local cultures. This gave them a unique perspective on a range of processes in the colony, but it also made their proselytizing task that much harder. They felt restricted by cultural barriers and constantly had to negotiate with all sides involved. This paper shows how both the missionaries and Javanese Christians negotiated in the transnational space in their attempt to intersect the Christian with the Javanese identity.

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26

Edwards, M. J. "Constantine’S Christianity." Classical Review 51, no. 1 (March 2001): 78–79. http://dx.doi.org/10.1093/cr/51.1.78.

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27

Aidler, Alexandra. "Judaism’s Christianity." Journal of Jewish Thought and Philosophy 25, no. 2 (August 17, 2017): 232–55. http://dx.doi.org/10.1163/1477285x-12341286.

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28

Jasper, D. "After Christianity." Literature and Theology 17, no. 4 (December 1, 2003): 474–77. http://dx.doi.org/10.1093/litthe/17.4.474.

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29

McCosker, Philip. "Stirring Christianity." Reviews in Religion and Theology 13, no. 1 (January 2006): 8–11. http://dx.doi.org/10.1111/j.1467-9418.2006.00273.x.

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30

Stilwell, J. Q. "After Christianity." Common Knowledge 10, no. 2 (April 1, 2004): 363. http://dx.doi.org/10.1215/0961754x-10-2-363.

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31

Pratt, Richard. "Natural Christianity." Theology 122, no. 3 (May 2019): 188–96. http://dx.doi.org/10.1177/0040571x19826178.

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Why and how Christianity could talk about God without using the category of the supernatural. The article looks at the conceptual background of Jesus' day, the need to abandon the supernatural, some previous attempts to do this, the issues raised and how we could deal with them.

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32

Giussani, Luigi, and John Zucchi. "Open Christianity." Logos: A Journal of Catholic Thought and Culture 10, no. 4 (2007): 151–66. http://dx.doi.org/10.1353/log.2007.0032.

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33

Doble, Peter. "Revisiting Christianity." British Journal of Religious Education 35, no. 2 (January 22, 2013): 223–26. http://dx.doi.org/10.1080/01416200.2012.760914.

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34

Hayward, Mary. "‘Curriculum Christianity’." British Journal of Religious Education 28, no. 2 (March 2006): 153–71. http://dx.doi.org/10.1080/01416200500531894.

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35

Johnson, Wendell G. "Egyptian Christianity." Journal of Religious & Theological Information 18, no. 2-3 (May 20, 2019): 43–44. http://dx.doi.org/10.1080/10477845.2019.1613076.

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36

Shercliff, Elizabeth. "Revisiting Christianity." Journal of Adult Theological Education 9, no. 2 (December 2012): 223–24. http://dx.doi.org/10.1179/ate.9.2.p0x7073x81543632.

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37

Iqbal, Basit Kareem. "Disfiguring Christianity." Method & Theory in the Study of Religion 31, no. 3 (June 25, 2019): 261–80. http://dx.doi.org/10.1163/15700682-12341448.

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Abstract This essay reads Anidjar’s “critique of Christianity” to confront the history of Western rhetoric, in its separation of figure from referent. He reads blood as catachrestic—catachresis not as abuse of language but its actualization. From the perspective of the tropological system, one might track the different meanings of blood (metaphorical, metonymic, symbolic) of historical Christianity. But from the asymmetrical perspective of catachresis, blood maps out the divisive activity of Christianity, even in its institution of the propriety of figure. Blood thus does not deliver a revolutionary program somehow “against” Christianity so much as demonstrate its impropriety. In so doing Blood partakes of the temporality of besiegement expressed in the Darwish poem with which the essay opens, where the possibility of escape is neither relinquished nor celebrated but endured. A postscript takes up Anidjar’s reading of Moses and Monotheism in order to raise the question of Islam.

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38

McGuckin, John. "Byzantine Christianity." Expository Times 120, no. 2 (November 2008): 78. http://dx.doi.org/10.1177/00145246081200020402.

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39

Lofton, Kathryn. "Resurgent Christianity." American Literary History 30, no. 1 (November 29, 2017): 177–87. http://dx.doi.org/10.1093/alh/ajx040.

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40

Evlampiev, Igor I., and Vladimir N. Smirnov. "Dostoevsky's Christianity." RUDN Journal of Philosophy 25, no. 1 (December 15, 2021): 44–58. http://dx.doi.org/10.22363/2313-2302-2021-25-1-44-58.

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The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).

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41

Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman, and Peter F. Crossing. "Christianity 2017: Five Hundred Years of Protestant Christianity." International Bulletin of Mission Research 41, no. 1 (October 26, 2016): 41–52. http://dx.doi.org/10.1177/2396939316669492.

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Throughout 2017, Protestants around the world will celebrate five hundred years of history. Although for several centuries the Protestant movement was based in Europe, then North America, from its Western homelands it eventually spread all over the world. In 2017 there are 560 million Protestants found in nearly all the world’s 234 countries. Of these 560 million, only 16 percent are in Europe, with 41 percent in Africa, a figure projected to reach 53 percent by 2050. The article also presents the latest statistics related to global Christianity and its mission.

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42

Keck, David. "Integrating Asian Christianity into History of Christianity Courses." Teaching Theology and Religion 2, no. 1 (February 1999): 3–13. http://dx.doi.org/10.1111/1467-9647.00038.

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43

Thangaraj, M. Thomas. "Christianity and the Religions in the New Christianity." Review & Expositor 103, no. 3 (August 2006): 497–517. http://dx.doi.org/10.1177/003463730610300304.

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44

Freeze, G. L. "Cambridge History of Christianity, Vol. V: Eastern Christianity." English Historical Review CXXIV, no. 506 (February 1, 2009): 125–26. http://dx.doi.org/10.1093/ehr/cen409.

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45

Kloppenborg, John S. "Urchristentum, Primitive Christianity, Early Christianity, the Jesus Movement." Early Christianity 11, no. 3 (2020): 389. http://dx.doi.org/10.1628/ec-2020-0028.

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46

Rao, Potana Venkateswara. "Christian Historiography: Changing Perspectivesand Approaches in the Study of Christianity in India." Global Journal For Research Analysis 3, no. 7 (June 15, 2012): 146–47. http://dx.doi.org/10.15373/22778160/july2014/48.

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47

Kim, Sung Gun. "개신교와 민속 종교성: 일본과 한국 비교." Theology of Mission 50 (May 31, 2018): 11–42. http://dx.doi.org/10.14493/ksoms.2018.2.11.

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48

Yun, Suh Tae. "Phenomenon of “Churchless Christianity” in South India: Focused on Herbert E. Hoefer’s Research." Theology of Mission 58 (May 31, 2020): 175–203. http://dx.doi.org/10.14493/ksoms.2020.2.175.

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49

BUGIULESCU, Marin. "REVELATION, COMMUNION AND COMMUNICATION - THE COORDINATES OF LIFE AND HAPPINESS IN CHRISTIANITY." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 3, no. 1 (August 25, 2019): 132–37. http://dx.doi.org/10.26520/mcdsare.2019.3.132-137.

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50

Frederiks, Martha. "“Microcosm” of the Global South." Exchange 48, no. 4 (November 14, 2019): 313–33. http://dx.doi.org/10.1163/1572543x-12341538.

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Abstract This article investigates the discursive triangulation of migrant Christianity in Europe, European Christianity and Christianity in the ‘global South’ in certain world Christianity discourses, with particular attention for the representation and discursive functionality of migrant Christianity within this triangulation. It argues that this triangulation is brought into play to underscore the binary of the vibrancy and growth of Christianity in the ‘global South’ on the one hand and the decline and decay of European Christianity on the other, and that both the selective representation of migrant Christianity and its discursive functionality within triangulation aim to reinforce this binary. The article also argues that this binary forms the fulcrum of a particular conceptualization of world Christianity as a postcolonial project, theorized by Lamin Sanneh, and shows how this postcolonial agenda fashions the representation of migrant Christianity in Europe. The article concludes with a discussion of some of the problematic presuppositions of this construct.

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