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Journal articles on the topic 'Christianism'
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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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Scopinho, Sávio Carlos Desan. "Entre o trágico e o secularizado. Uma visão secularizada e não-sacrificial do cristianismo." Revista Eclesiástica Brasileira 68, no. 271 (April 5, 2019): 570. http://dx.doi.org/10.29386/reb.v68i271.1427.
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Este artigo é uma reflexão sobre a visão não-sacrificial do cristianismo, confrontando duas interpretações sobre o acontecimento da encarnação, vida, paixão e morte de Jesus de Nazaré. É, também, uma apresentação do cristianismo trágico como legitimador de uma postura dualista no interior da instituição eclesial e do contexto social que sustentam uma prática dominadora e, muitas vezes, opressora das relações humanas. A proposta é contrapor o cristianismo trágico ao cristianismo secularizado, entendendo a este como referência para reassumir o projeto cristão. Pretende-se, com a referida interpretação do cristianismo, resgatar a prática do amor como principal critério evangélico e como ação concreta para enfrentar os desafios da sociedade pós-moderna. A temática valoriza a interpretação secularizada do cristianismo, mostrando as implicações ao se assumir tal contraposição diante do cristianismo trágico e apocalíptico, de características marcadamente sacrificiais.Abstract: This article is a reflection about the non-sacrificial view of the Christianism, confronting two interpretations about the episode of incarnation, life, passion and death of Jesus of Nazareth. It is also a presentation of the tragic christianism as a legitimator of a dualist attitude inside the ecclesial institution and the social context, which supports a dominating practice and, many times, oppressive practice towards human affairs. The purpose of this work is to contrast the tragic christianism with the secularized christianism considering the last one as a reference for the resume to the Christian project. This work also intends, with the previously cited interpretation of Christianism, to rescue the practice of love as the main gospel principle and as a concrete action to face the challenges of the post-modern society. The theme values the secularized interpretation of Christianism showing the consequences when such opposition is taken over to the tragic and apocalyptical Christianism which has noticeable sacrificial features.
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Idrisi, Fathiyyatunnur. "Christian Ethics: A Review from The Perspective of Al-Faruqi." Journal of Fatwa Management and Research 27, no. 2 (January 31, 2022): 1–9. http://dx.doi.org/10.33102/jfatwa.vol27no2.433.
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This article reviews the writing of Ismail Al-Faruqi entitled “Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas.” It thoroughly evaluates the origins of Judeo-Christian’s relationship and its relation with Islam. The method used is library-based research and deductive method of analyzing. This evaluation is crucial because there were distorted historical facts and certain misunderstandings in the idea of ethics and self-transformation and to the extent, Al-Faruqi introduced a new name to the Christians today which is Christianism and he also introduced a new approach to the study of religions i.e., Epochè. The distortions should be analyzed to avoid any confusion of the real and not real teachings of Jesus. Hence, this paper will identify the existing distortions and examine it with the original concept derived from the Islamic perspective which eventually harmonizes the ultimate reason of God sending down all His messengers to the earth.
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Ambach, Florian. "Christenverfolgungen im Römischen Reich. Elemente eines imperialen Niedergangs." historia.scribere, no. 10 (June 19, 2018): 193. http://dx.doi.org/10.15203/historia.scribere.10.101.
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Persecution of Christians in the Roman Empire: Elements of an imperial declineThe following seminar-paper aims to examine how the persecution of Christians in the early centuries of the Christian era relates to the decline to the Roman Empire. It gives an overview of the period from Nero’s persecutions in 64 AD to the legalization of Christianism in 313 AD, or the end of the civil wars between Constantine and his rivals Maxentius, Maximinus Daia and Licinius around 324 AD respectively. It puts a special emphasis on the essential characteristics of what is called an “empire”.
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Λίποβατς, Θάνος. "Reason and will in Christianism." Ελληνική Επιθεώρηση Πολιτικής Επιστήμης 6, no. 2 (December 4, 2017): 167. http://dx.doi.org/10.12681/hpsa.15285.
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Machado de Abreu, Luís. "A religião nas narrativas utópicas." e-Letras com Vida: Revista de Estudos Globais — Humanidades, Ciências e Artes 02 (2019): 156–69. http://dx.doi.org/10.53943/elcv.0119_12.
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Thomas More’s Utopia and the subsequent literary creations that belong to the same literary genre represent the affirmation of human initiative and its exclusive responsibility for the laws that rule the destiny of the City. This political autarchy points at an organisation of the society, so zealous of autonomy, that it seems to exclude from itself any divinity or religion. This is not, however, what we see in most of the utopic narratives, starting with the one by More that deals extensively with the religious issue. What statute and significance does religion have in the utopias? The answer can be attempted at three principal levels, which correspond to the same amount of ways of presence and articulation of the religious element in the described societies. There is, firstly, the consecration of Christianism as supreme religion in More’s Utopia. However, this consecration does not prevent the dimension of social criticism, characteristic of the utopic imagination, from applying also to the religious phenomenon. We have, then, the Christian reference to narratives in which the Christianism of origins appears as inspiration and model. Let us remember, for example, the «New Christianism» by Saint-Simon. Lastly, in the last two centuries, the horizon of Christianism tends to dissipate itself in narratives that advocate the implantation of a new social ethics. In this communication, we deal solely with the «Utopias of the Renaissance», the utopias of Thomas More, Tommaso Campanella and Francis Bacon.
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Roche Cárcel, Juan Antonio, and Javier Gil-Gimeno. "The Evolutionary Masks of Love: Continuities between Judeo-Christian Religious Love and Modern Secular Love." Religions 15, no. 5 (May 15, 2024): 610. http://dx.doi.org/10.3390/rel15050610.
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The aim of this paper is to establish a series of links between some of the main religious formulas that arise in Judaism and Christianism and the romantic and confluent love characteristic of modern societies. To carry it out, firstly, we analyze love in historical Judaism, reflecting on the Ahavah formula, the predominant formula in this religious context. Secondly, to study the Christian drift of love, we first analyze how the emergence of this new religious faith (Christianism) provokes a change in the Jewish way of understanding it (love). Subsequently, we analyze some of the three main formulas in which love materializes in Christianism: Agape, Caritas, and Amor Sui. Regarding modern love, we first carry out a contextualization focused on the processes of secularization and individualization, and their impact on it. Afterwards, we present the main features that define both romantic and confluent love, and finally, we analyze the Judeo-Christian characters inherited for such types of love. The methodology used focused on a literature review and theoretical reflection based on this review. The research carried out allows us to establish sociological continuities between Judeo-Christian religious love and modern secular love in the terms used throughout the paper.
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Brito, Rodrigo Pinto de. "Some other words on Skepticism and Christianism." Revista Archai, no. 14 (2015): 27–37. http://dx.doi.org/10.14195/1984-249x_14_3.
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Алемань, А. "THE ALANIC GLOSSES: BETWEEN CHRISTIANISM AND PAGANISM." Известия СОИГСИ, no. 48(87) (June 26, 2023): 123–28. http://dx.doi.org/10.46698/vnc.2023.87.48.006.
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The goal of this paper is to highlight the importance of some of the Alanic glosses in the Greek liturgical manuscript Q12 of the Library of the Academy of Sciences in St. Petersburg in portraying some Christian realia which later became incorporated into Ossetian pagan traditions.
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Park, Chong-Tark. "Humanism and Christianism in Cervantes and Mario Benedtti." Journal of Latin American Studies 34, no. 3 (October 31, 2015): 23. http://dx.doi.org/10.17855/jlas.2015.10.34.3.23.
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Giménez de Aragón Sierra, Pedro. "Ignacio de Antioquía inventó el Cristianismo: Trajano y Adriano frente a los Cristianos = Ignatius of Antioch invented the Christianism: Trajan and Hadrian facing the Christians." ARYS. Antigüedad: Religiones y Sociedades, no. 16 (September 12, 2019): 289. http://dx.doi.org/10.20318/arys.2018.4455.
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Resumen: Este artículo estudia el cambio conceptual que se produjo a partir de Ignacio de Antioquía, creador de los neologismos Christianismós y Katholika Ekklesía. Se analiza también el precedente que supuso el neologismo ’Ioudaïsmós, nacido en 2Macabeos. Por otra parte, se analiza la relación existente entre el nacimiento de una identidad cristiana a principios del siglo II y el cambio en la política religiosa de Adriano respecto a los cristianos. Si Trajano ordenó que los cristianos confesos debían ser ejecutados, Adriano, después de escuchar la Apología de Arístides, ordenó que las ejecuciones debían cesar. Arístides y las cartas de Bernabé y 1 Pedro son textos cristianos de esa época que pugnan por la consolidación de una identidad cristiana diferente a la grecorromana y a la judía. Dicha identidad no era religiosa sino étnica, porque el concepto de religión tal como hoy lo conocemos no existía en la Antigüedad.Abstract: This article deals with the conceptual change produced after Ignatius of Antioch, creator of the neologisms Christianismós and Katholika Ekklesía. The precedent that made arise the neologism ’Ioudaïsmós, born in 2Maccabees, is also analyzed. On the other hand, the relationship between the birth of a Christian identity at the beginning of the second century and the change of Hadrian’s religious policy towards the Christians is analyzed as well. Whereas Trajan ordered that confessed Christians should be executed, Hadrian commanded, after having listen the Apology of Aristides, that the executions should come to an end. Aristides and the letters of Barnabas and 1 Peter are Christian texts of that time that struggle for the consolidation of a Christian identity different from the Greco-Roman and Jewish identities. This identity was not religious but ethnic, since the concept of religion as we know it today did not exist in Antiquity.Palabras clave: Judaísmo, Cristianismo, Ignacio de Antioquía, Arístides de Atenas, Bernabé, 1 Pedro, Trajano, Adriano.Key words: Judaism, Christianity, Ignatius of Antioch, Aristides of Athens, Bernabe, 1 Peter, Trajan, Hadrian.
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Yilmaz, Yonca, and Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts." Resourceedings 2, no. 3 (November 12, 2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.
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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
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González Parrilla, José María. "Un aspecto del cristianismo en Itálica y su plasmación en el registro funerario: las excavaciones de 1903." SPAL. Revista de Prehistoria y Arqueología de la Universidad de Sevilla, no. 11 (2002): 409–17. http://dx.doi.org/10.12795/spal.2002.i11.21.
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Tambunan, Elia, and Fouad Larhzizer. "Islamism, Christianism, Urbanism, and The Capitalization of Urban Space." Al-Tahrir: Jurnal Pemikiran Islam 20, no. 2 (November 3, 2020): 279–306. http://dx.doi.org/10.21154/altahrir.v20i2.2210.
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Abstract: This paper relates Islamic studies, namely Islamism, with Christian studies, urban studies in an integrative way. The objects of written material are religions, social movements, politics, and cities. The research was conducted from July 2012 to July 2018 using a qualitative empirical approach with depth interview techniques and the use of social media, combined with literature studies. The author argues, it is a fundamental mistake if scholars of Islamic studies believe too much that Islamic social movements are a manifestation of Islamism as the ideology of Islamists as published so far. In practice, Islamic social movements, especially in urban communities, are far more complex than ideological issues. Examining the Salatiga urbanites as the location and subject research, it is found a religious linkage and the caliptalization of urban space. This linkage creates a contentious politics and the interests of the urban elite that play into it during the Regional Head Election.الملخص: تربط هذه الورقة الدراسات الإسلامية ، أي الإسلاموية ، بالدراسات المسيحية ، والدراسات الحضرية بطريقة تكاملية. المواد المكتوبة هي الأديان والحركات الاجتماعية والسياسة والمدن. تم إجراء البحث في الفترة من يوليو 2012 إلى يوليو 2018 باستخدام نهج تجريبي نوعي مع تقنيات المقابلة العميقة واستخدام وسائل التواصل الاجتماعي ، جنبًا إلى جنب مع دراسات الأدب. يجادل المؤلف بأنه من الخطأ الأساسي أن يعتقد علماء الدراسات الإسلامية أن الحركات الاجتماعية الإسلامية هي مظهر من مظاهر الإسلاموية باعتبارها إيديولوجية الإسلاميين كما نُشرت حتى الآن. في الممارسة العملية ، الحركات الاجتماعية الإسلامية ، خاصة في المجتمعات الحضرية ، أكثر تعقيدًا بكثير من القضايا الإيديولوجية. عند دراسة سكان سالاتيجا كموقع وبحث موضوعي ، وجد ارتباطًا دينيًا وخلافة الفضاء الحضري. يخلق هذا الارتباط سياسة مثيرة للجدل ومصالح النخبة الحضرية التي تلعب دورها خلال انتخابات رئيس المنطقة.Abstrak: Tulisan ini mengaitkan studi Islam, yakni Islamisme dengan studi Kristen, studi perkotaan secara integratif. Objek material tulisan adalah agama, gerakan sosial, politik, dan kota. Penelitian dilakukan sejak Juli 2012 hingga Juli 2018 dengan pendekatan kualitatif empirik dengan teknik wawancara mendalam dan penggunaan media sosial, digabung dengan studi literatur. Penulis berargumentasi, adalah kekeliruan mendasar jika para sarjana studi Islam terlalu meyakini bahwa gerakan-gerakan sosial Islam merupakan manifestasi Islamisme sebagai ideologi kaum Islamis seperti dipublikasikan selama ini. Dalam praksisnya, gerakan-gerakan sosial Islam, khususnya di masyarakat kota jauh lebih kompleks dari persoalan ideologis. Dari masyarakat Kota Salatiga sebagai lokasi dan subjek penelitian, ditemukan keterkaitan agama dengan kaliptalisasi ruang kota. Keterkaitan itu menimbulkan politik perselisihan dan kepentingan elite urban yang bermain dalamnya pada saat Pemilihan Kepala Daerah.
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Cuvillier, Elian. "“Jacques” et “Paul” en débat L’épître de Jacques et la tradition paulinienne (Jc 2 : 14-26//Ep 2 : 8-10, 2 Tm 1 : 9 et Tt 3 : 5.8b)." Novum Testamentum 53, no. 3 (2011): 273–91. http://dx.doi.org/10.1163/156853611x542111.
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AbstractFrom a comparison of Jas 2 : 14-26 with Rom 4-5, Gal 2-3 and Phil 3, it can be concluded that James had knowledge of the Pauline epistles. Nevertheless, we can note some significant differences, which lead us to believe that Jas 2 : 14-26 is a dialogue with Pauline Christians of the second generation. A comparison with Eph 2 : 8-10, 2 Tim 1 : 9 and Titus 3 : 5b-8 confirms this hypothesis. The epistle of James is probably the work of the leader of a Judeo-Christian community who, at a time when Judeo-Christianism was trying to join the main Church, was negotiating membership. He was doing this without compromising his beliefs, particularly when he noted certain deviations within the communities which were influenced by Pauline theology. As a conclusion to this analysis, some thoughts are put forward concerning the christology of James, which is more sophisticated than is usually thought.
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Costa Melo, Isotilia. "Portuguese New Christians in Brazil, Paraguay, and Chile." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 15, no. 29 (December 30, 2021): 170–80. http://dx.doi.org/10.35699/1982-3053.2021.36749.
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In 1497, Portuguese Jews were forced to convert to the Catholic religion. After the conversion, they were named New Christians. Some of them kept their religious practices secret (they were also called “Marranos”), others mixed their beliefs with Christianism, and others were completely integrated into the new religion. In all cases, they suffered legal and social discrimination for centuries. Although the challenges and obstacles to be overpassed, a lot has already been investigated about the History of Portuguese New Christians in Brazilian Northeastern and Southeastern states. But there is still a lack of knowledge in the Center-Western states and other Latin American countries. The current paper aims to investigate the shreds of evidence of “Marranos”, Portuguese Jews, and/or New Christians in two historical books, La Retraite de Laguna (in French) and Viña del Mar (in Spanish). The first was written in the 19th century about an episode of the War between Brazil and Paraguay. The second was written, in the 20th century, about the History of the Chilean city of Viña del Mar. Original excerpts are presented, translated to English, and the possibility of being evidence of the presence of Portuguese New Christians is discussed. In this regard, the current paper contributes by proposing a new source of research and expanding the geographical and historical perspectives of investigation. However, the main limitation is that it brings only shreds of evidence and not definitive answers. In this way, the paper contributes by suggesting new pathways for future investigations.
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eungseob Kang. "Hysteric Subjet of J. Lacan and Confession of Christianism : Le sujet hystérique selon J. Lacan et la Confession du Christianisme." Korean Jounal of Systematic Theology ll, no. 31 (December 2011): 285–315. http://dx.doi.org/10.21650/ksst..31.201112.285.
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Haynes, Jeffrey. "Right-Wing Populism and Religion in Europe and the USA." Religions 11, no. 10 (September 27, 2020): 490. http://dx.doi.org/10.3390/rel11100490.
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The aim of this paper is to examine comparatively the growth and political effectiveness of right-wing populism in Western Europe, Central Europe, and the USA since 9/11. The focus is on such politicians’ vilification of Islam as a faith and Muslims as a people. The paper examines the following research question: how and why do right-wing populists in the USA and Europe use an ideological form of “Christianity”, known variously as “Christianism” or “Christian civilizationism”, to vilify Muslims and Islam? The political purpose seems obvious: to influence public perceptions and to win votes by questioning the desirability of Muslims in both the USA and Europe, claiming that Muslims’ religious and cultural attributes make them unacceptable as neighbors. As Muslims are not capable, so the argument goes, of assimilating to European or American norms, values, and behavior, then they must be excluded or strongly controlled for the benefit of nativist communities. Right-wing populists in both the USA and Europe pursue this strategy because they see it as chiming well with public opinion at a time of great uncertainty, instability, and insecurity.
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Pelleton, Nicolas. "Nourritures terrestres, nourritures célestes et rhétorique du sublime dans l'art de Bossuet panégyriste." Topiques, études satoriennes 5 (September 22, 2021): 105–21. http://dx.doi.org/10.7202/1081526ar.
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In the Panegyrics of saint Gorgon, Bossuet uses the topics of eating and drinking, and changes its meaning under the paradigm of catholic dogma : it doesn't help any more to express humiliation, but to express the greatness of christianism. This paradoxical construction of christian sublime forms the bedrock of an approach of language as eating and digesting : the topical construction raises the legendary aspect of the narrative of martyrdom - a border case of narrative fiction -, which is itself a component of the poetics of panegyric.
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Gomes, José António. "Christian values in portuguese children's and youth literature." Child Studies, no. 1 (September 12, 2022): 27–36. http://dx.doi.org/10.21814/childstudies.4125.
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The present article outlines a non-exhaustive overview of the presence of Christian values, and other aspects related to Christianism, in contemporary Portuguese writing for childhood and youth. Different modalities/genres (narrative, poetry, drama) are considered and some of the most relevant voices in this domain, such as Sophia de Mello Breyner Andresen, Luísa Dacosta, Nuno Higino, Alice Vieira and others, are highlighted. The author acknowledges the strong presence, and recurrence, in this literature, of values and themes of Christian inspiration, regardless of the confession of faith and the Christian conviction of the authors in appreciation.
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Anozie, Stanley Uche. "Imaging Maritain’s Renaissance Humanism and Reformation in African Christianism: A Critical Philosophical Assessment." Études maritainiennes / Maritain Studies 34 (2018): 82–105. http://dx.doi.org/10.5840/maritain2018345.
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Mayrink, Manoela, and Melina Meimaridis. "Catolicismo e política na era digital: o caso de Bernardo Küster e a Teologia da Libertação no YouTube." Revista Mídia e Cotidiano 18, no. 1 (January 8, 2024): 53–73. http://dx.doi.org/10.22409/rmc.v18i1.59753.
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The research examines Bernardo Küster’s discourses, a conservative Catholic follower of Olavo de Carvalho, on YouTube, and analyzes videos published from July 2017 to November 2020 whose main theme is Liberation Theology. This analysis is based on studies of conservatism and religious progressivism in Brazil and Latin America, and considers the relationship between the far-right, christianism and social media. The study reveals that the ideological foundation of Bolsonarism has its roots in Brazil’s historical Catholicism, with an anti-Marxist discourse dating back to the 1930s. This ideology gains strength on modern platforms such as Facebook, WhatsApp, and, most notably, YouTube, giving rise to new generations of theorists/influencers. Keywords: Christian conservatism; Digital political activism; YouTube.
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Cook, John Granger. "Christianos in CIL iv, 679: The Possibility of an Image." New Testament Studies 70, no. 2 (April 2024): 204–19. http://dx.doi.org/10.1017/s0028688523000383.
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AbstractThere are good warrants for believing that either the word Christianos or the word Christiani, a reference to the Christians, was probably in a graffito on the wall of the atrium of the house now identified as vii.11.11 in Pompeii when Giuseppe Fiorelli excavated it in 1862. Karl Zangemeister edited it in 1871 as CIL iv, 679 and included two divergent transcriptions. In 1995, Paul Berry published a book in which he claimed that he had made an image of the word Christianos using an industrial microscope and high-intensity light. A research project to investigate that claim could be potentially useful for verifying or falsifying Berry's results.
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Jonaitis, Rytis, and Irma Kaplūnaitė. "TRACES OF CHRISTIAN CULTURAL INFLUENCES IN PAGAN VILNIUS: THE CEMETERY ON BOKŠTO STREET." Lietuvos archeologija Lietuvos archeologija T. 48 (December 31, 2022): 185–205. http://dx.doi.org/10.33918/25386514-048006.
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Lithuania was the country to remain pagan longest in Europe, but it was not isolated from the rest of Europe. Although the locals in the late 13th – late 14th centuries were still mostly pagans, Lithuania’s grand dukes appreciated the benefits of Christian immigrants. These Christians brought not only their religion, but also a knowledge of crafts, their culture, and their own traditions. Although Christians, both Catholic and Orthodox, mainly wished to settle in Lithuania for economic reasons rather than from a desire to Christianise it, their presence in pagan Vilnius left traces, one of which, visible archaeologically, is the inhumation cemetery on Bokšto Street, where Orthodox Christians began to bury their dead in the last decades of the 13th century. By supplementing the historical context with this cemetery’s material, it is possible to talk about how the Orthodox community influenced the city’s urban landscape, burial traditions, and crafts. Keywords: Medieval Vilnius, Christianity, cemetery, cultural influence.
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Cuenca Navarrete, Arsenio. "The Spanish and French Far Rights in Their Quest for a New Traditionalist Order." Journal of Illiberalism Studies 3, no. 1 (2023): 85–102. http://dx.doi.org/10.53483/xckx3549.
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The French and Spanish far rights are going through a period of intense joint activity. In both countries, a renewed ideological framework is narrowing the gap between the moderate right and the extreme right, creating even more radical hybrids. Organized around diverse reactionary ideologies, mainly stemming from the European New Right school of thought and conservative Christianism, these two countries are part of a larger international coalition trying to establish a new civilizational order. These forces are targeting different social minorities, progressive movements, and, ultimately, the very principles of liberal democracy. This article provides a socio-historical analysis of the ideas that structure these radical geopolitical constructions in order to trace the continuity between the past, present, and potential future of important sectors of the far right in France, Spain, and beyond.
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Tolo, Paulus. "Kuasa Mengajar Sebagai Pelayanan Seorang Uskup." Jurnal Alternatif Wacana Ilmiah Interkultural 9, no. 1 (January 10, 2020): 13–26. http://dx.doi.org/10.60130/ja.v9i1.7.
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Teaching authority in Roman Catholic is entrusted to apostolic college of bishops with Pope as its head. This authoriy has been developed from the ouset of christianism. It is believed that the the apostolic college has handed over to bishops as their successor. The teaching authority performed by bishop is restricted to faith and moral matter. Their teachings in these matters obtain an infallible character. As far as the faith and moral matter are concerned, the infallibel character is accepted. Issues regarding politics, economics and so on are not in domain of the teaching authority of Magisterium. Catholics are strongly recommended to give their obbedience to the teachings of Magisterium. Are there possibilities to dissent from these teachings? This article demonstrates historical development of teaching authority in roman catholic and its implementation.
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Ramahefarivo, Rota Ranavalonatina. "The Controversies over State Secularism in the Constitution of the 4th Republic of Madagascar." LAW REFORM 18, no. 2 (August 24, 2022): 238–51. http://dx.doi.org/10.14710/lr.v18i2.47331.
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The first article of the 4th Republic of Madagascar states that Madagascar is a secular State. However, there are many controversies related to this secularism. Those controversies are both textual and empirical. In reality Madagascar is not a pure secular State. This article consist of explaining the cause of the contradiction of secularism found in the content of the Constitution and the reality. The objective of this study is to describe the controversies about the application of the secularism principle during the 4th Republic and especially under the regime of the President Andry Rajoelina. If the Constituent think the concept of secularism as western countries think, especially France, Madagascar has its own way of application, because of the influence of traditional belief and Christianism. Then, the existence of a contextual secularism will be the solution for the controversies.
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Lopes, Kassio PASSOS. "A relação cristianismo-judaísmo problematizada em O Anticristo | The christianism-judaism relationship problematized in The Antichrist." Reflexão 45 (September 29, 2020): 1. http://dx.doi.org/10.24220/2447-6803v45e2020a4844.
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Este escrito procura elucidar o aforismo 44 de “O Anticristo”, em que Nietzsche parece assinalar a perspectiva de que a constituição do cristianismo primitivo seria a consequência de um andamento histórico em que, para a “comunidade inicial” cristã sobreviver e conservar-se, fez-se necessário um falseamento psicológico, moral e religioso de sua própria história, assim como antes fizeram os judeus no período de sua decadência nacional. Para a realização dessa tarefa, destacar-se-á o posicionamento de Nietzsche em “O Anticristo” em relação ao judaísmo histórico, à suposta corrupção psicológica, moral e religiosa operacionalizada pelos sacerdotes judeus no período pós-exílico que confluiria para a repetição histórica do método de autoconservação judeu por parte do cristianismo primitivo.
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NUNES COSTA, Marcos R. "A doutrina cosmológico/soteriológica ontológico/materialista dualista maniqueísta." Revista Española de Filosofía Medieval 11 (January 1, 2004): 273. http://dx.doi.org/10.21071/refime.v11i.9236.
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Founded in Asia, in the third century, by Mani, manicheism constituted, by itself, in a doctrinal viewpoint, in a gnosis that mixed oriental principles of sects/religions, specially from Zoroastrism and Budism, Greek-Roman Philosophy and Christianism. His basic thesis consisted of statement of two ontological principles: Good or Light, presented by the sun, and Evil or Darkness, personified in matter. From this ontological Dualism arose a cosmology/soteriology that presented the salvation history of world in three moments: the first-one, initial, embodies the two principles cosmic origins and their first conflicts. The second-one, medial, is the mixture time is characterized by the downfall of one the Light parts in the matter, as well as it is the universe being creation time. At last, the third-one, final, marks the liberation of all Light particles, imbricated in the matter, meaning the Light return to Father's kingdom and the matter's definitive downfall into the hell.
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Herbert de la Portbarré, Gaëlle. "Symmaque dans le Contra Symmachum de Prudence : enjeux et significations d’une mise à mort littéraire." Vita Latina 197, no. 1 (2018): 148–72. http://dx.doi.org/10.3406/vita.2018.1925.
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In his Contra Symmachum, probably written in 404, Prudentius, a poet of triumphant Christianism, attacks an emblematic figure of Paganism, senator Symmachus, famous for his skills as an orator. In the famous Relatio 3 written in 384 and addressed to Emperor Valentinian the 3rd, Symmachus protested against the withdrawal of the Victory’s altar from the Roman curia and the end of some privileges of the Pagan clergy, and especially the Vestals. The aim of this paper is to show that the literary «killing » of orator Symmachus and his speech is at the centre of the poem’s meaning. Prudentius obviously manipulates the figure of Symmachus, probably recently dead, to promote a radical Christianization of the Roman civilization in front of young emperor Honorius and his regent Stilicho. This view is very far from the one given a few months before by Claudian, the culturally Pagan poet of the court of Milan in his De bello Getico.
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Moe, David Thang. "Christianity as a Majority Religion of the Ethnic Minorities in Myanmar: Exploring Triple Dialogue in the Currents of World Christianity." Expository Times 131, no. 2 (May 17, 2019): 45–64. http://dx.doi.org/10.1177/0014524619847930.
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It is common to say that Christianity is a minority religion in Asia. Yet this article argues that Christianity is a majority religion of the ethnic minorities in Southeast Asia in general and Myanmar in particular and that one dimension of dialogue is not adequate in an age of world Christianity. Using a ‘triple dialogue’ as a methodology, the article explores three of the most salient issues of Myanmar ethnic minorities in the currents of world Christianity. First, the article revisits a cross-cultural relationship between foreign missionaries and locals in a colonial period and how Western mission impacts on Christians’ relationship with people of other faiths. Second, it explores the current issues of interreligious relationship between Christians and Buddhists and how Christian-Buddhist interaction plays a role in developing Christianity as a Myanmar local religion in a postcolonial mission period. Finally, it examines an intercultural hospitality between the ethnic Christian migrants and Western Christians and a ‘glocal’ relationship between migrants and their homeland Christians in a post-Western Christian period.
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Walewski, Piotr. "Christians and Christianity in Rashi's Commentaries. Overview and Disscusion of the Most Important Studies." Seminare. Poszukiwania naukowe 2021(42), no. 4 (December 2021): 23–36. http://dx.doi.org/10.21852/sem.2021.4.02.
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The article provides a critical analysis of both linguistic and historical aspects of selected Talmudic texts containing the preserved commentaries of Rashi, one of the most prominent medieval Jewish exegetes. It soon appeared that the undertaken studies would be hindered by the scarcity of source material on the one hand, and by the censorship of Talmudic manuscripts on the other. The implemented inductive study, which consists of lexical tracing of the words nosrim and minim in selected Talmudic texts, seemed to be a plausible solution. The presented study, which falls into the scope of theological and religious studies, argues that Rashi explains the Hebrew Bible (Tanakh) above all as a rabbi, by showing the literal as well as the hidden meaning of the text. As the commentaries contain no elements of polemics or dispute with Christianity, it can be assumed that it is beyond his scope of interest. Even if such polemics is present implicite, it still cannot be considered as the purpose of the commentaries per se.
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Johnson, Eric L. "Christ, the Lord of Psychology." Journal of Psychology and Theology 25, no. 1 (March 1997): 11–27. http://dx.doi.org/10.1177/009164719702500102.
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The lordship of Christ over all of a Christian's life is an assumption basic to Christianity. The acknowledgement of his lordship in psychology is especially problematic today because of the pervasive naturalism and neo-positivism of modern psychology. Nevertheless, an understanding of the kingdom concept in Scripture suggests that Christians are inevitably called to work towards the expression of Christ's lordship in psychology. This occurs as the Christian pursues psychological knowledge and practice before God, aware that all true truth about human nature is an expression of God's mind, that sin and finitude limit one's ability to grasp the truth, that the Scriptures are needed to properly interpret human nature, and that kingdom activity involves a faithful response to Christ's lordship in one's work with others and one's knowing of human nature.
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Ping Guo, Sheng. "From ‘Sacrificing to Ancestors’ (jizu) to ‘Reverencing Ancestors’ (jingzu): Bread of Life Christianity's Cultural Negotiation between Christianity and Confucianism for a Hybrid Identity." Studies in World Christianity 28, no. 2 (July 2022): 188–204. http://dx.doi.org/10.3366/swc.2022.0389.
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Among many issues associated with religious negotiation and intercultural ministry and mission in the history of Christianity in China, the most important issue involves the Chinese rite of offering sacrifice to ancestors. This issue has been closely connected to the process of the Sinicisation of Christianity in all Pan-Chinese societies, including the Greater China and Chinese diasporic communities worldwide. This paper first reviews key historical elements of the Chinese Rites Controversy (1645–1941) on ‘Sacrificing to Ancestors’ ( jizu), and then considers some details of the ‘Three Rites’ of ‘Reverencing Ancestors’ ( jingzu) as a historical development within the Bread of Life Christian Church (BOLCC, Ling Liang Tang) in Taipei and the Bread of Life Global Apostolic Network (BGAN) of nearly 600 local churches on all continents as of 2020. Through this case study, the paper argues that the BOLCC, an independent Christian church established in 1942 and a contemporary Sinophone-based Christian movement, could expand quickly by applying its intercultural ‘Ling Liang Rule’ to continue the successful culture-accommodating ‘Matteo Ricci Rule’ among the Pan-Chinese (Chinese descendants in China and beyond) by providing an ‘in-between space’ negotiating for Christianity and Confucianism to satisfy their believers’ ‘hybrid identity’. Through the Christianised Reverencing Ancestors Rites to hybridise the Confucian Sacrificing to Ancestors Rites, Bread of Life Sinophone Christians in many places of the world can simultaneously affirm their cultural ‘hybrid identity’ as both Christian and Sinophone through core cultural interactions between Christianity and Confucianism in filial piety ( xiao).
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Treusch, Ulrike. "In Search of Ancient Roots. The Christian past and the evangelical identity crisis." European Journal of Theology 28, no. 1 (December 1, 2020): 84–85. http://dx.doi.org/10.5117/ejt2019.1.013.treu.
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SummaryIn view of the fact that some North-American evangelical theologians have converted to supposedly more traditional Christian churches, Stewart calls on evangelical Christians to rediscover their historical roots and to overcome the historical oblivion. He proclaims: ‘Evangelical Protestantism is not the problem; evangelical Protestantism that has severed its roots in early Christianity is a problem.’RésuméConstatant que bien des théologiens évangéliques nordaméricains se tournent vers des Églises chrétiennes soidisant plus traditionnelles, à cause de leurs doutes sur l’identité évangélique, Stewart appelle les chrétiens évangéliques à redécouvrir leurs racines. Il soutient la thèse selon laquelle « le protestantisme évangélique n’est pas le problème ; le vrai problème réside dans le fait que le protestantisme évangélique a rompu avec le christianisme primitif ».ZusammenfassungAngesichts von Konversionen nordamerikanischer Evangelikaler zu vermeintlich traditionsreicheren christlichen Kirchen sowie von Zweifeln an der evangelikalen Identität zeigt Stewart hier facettenreich das Verhältnis des Evangelikalismus zur, vor allem frühchristlichen, Geschichte auf. Er fordert die Evangelikalen dazu auf, die eigene Geschichtsvergessenheit zu überwinden.
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Mang, Pum Za. "Buddhist Nationalism and Burmese Christianity." Studies in World Christianity 22, no. 2 (August 2016): 148–67. http://dx.doi.org/10.3366/swc.2016.0147.
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Buddhist nationalists in Burma have characterised Christianity as a Western religion and accused Christians in the country of being more loyal to the West than to the motherland. This essay, however, argues that Christianity is not Western, but global, and that Christians in Burma are not followers of the West, but Burmese who remain as loyal to their homeland as do their fellow Burmese. It is stressed in this article that the indigenous form of Christianity after the exodus of the missionaries from Burma in 1966 has proved that Burmese Christianity should be seen not as a Western religion, but as a part of world Christianity. This article also contends that a combination of social change, political milieu, tribal religion and the cross-cultural appropriation of the gospel has contributed to religious conversion among the ethnic Chin, Kachin and Karen from tribal religion to Christianity.
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Stander, H. F. "Die breuk tussen die Christendom en die Jodedom in die eerste twee eeue nC." Verbum et Ecclesia 10, no. 1 (July 18, 1989): 44–60. http://dx.doi.org/10.4102/ve.v10i1.997.
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The break between Christianity and Judaism in the first two centuries AD It is argued that a radical break between Christianity and Judaism originated in the second half of the first century AD. This sharp separation persisted in the subsequent centuries. In this article the relationship between the early Christians and the Jews in the first two centuries is studied. The issue is approached from three different angles, namely (a) How did the pagans (the Greeks and the Romans) see the Christians? (b) How did the Jews behave towards the Christians? (c) How did the Christians behave towards the Jews? All statements are based on quotations from primary texts outside the New Testament.
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Merianos, Gerasimos. "The Christianity of the Philosopher Christianos." ARYS. Antigüedad: Religiones y Sociedades, no. 20 (October 7, 2022): 271–322. http://dx.doi.org/10.20318/arys.2022.6792.
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The alchemical philosopher “Christianos” (late 6th [?] – 8th cent. CE) demonstrates that alchemical knowledge is a gift of God and describes the virtues that a philosopher-alchemist must possess to receive it. These and other Christian elements should not be considered as a Christian gloss on alchemical ideas. As a result of his exposure to the Neoplatonic mathematization of philosophical ideas, Christianos develops a precise method for defining and classifying alchemical productions on a mathematical basis. This mathematization intends to legitimize alchemy as a licit philosophical field, by presenting it as sharing similar traits with the sciences of the quadrivium. Christianos appears to have regarded this mathematical approach as a path illuminated by God through which a worthy philosopher-alchemist could partake in divine knowledge. The virtuous conduct and the mathematical method serve as two intertwined prerequisites in the pursuit of alchemical knowledge, facilitating at the same time the demarcation between true and false pursuers of knowledge.
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Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins." Harvard Theological Review 106, no. 4 (October 2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.
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At least since the time of Ferdinand Christian Baur in the mid-nineteenth century, the concepts of “Jewish Christianity” and “Gentile Christianity,” together with related binary pairs (Jewish Christian / Gentile Christian, Jews / Gentiles), have functioned as basic categories in the critical investigation of Christian origins. Adopting the voice of his hero Paul, Baur speaks of “my Gospel of Gentile Christianity, as opposed to Jewish Christianity,” the English terms renderingHeidenchristentumsandJudenchristentums, respectively. Speaking of Paul's success in establishing “a Gentile Christianity,” Baur says that “the greater the strides were which the Gospel made among the Gentiles, the greater was the importance which the Gentile Christians assumed over the Jewish Christians.” Such increase in importance notwithstanding, the “Jewish-Christian party opposed to [Paul],” he says, remained “powerful,” and the “conflict between the Pauline and Jewish Christianity” continued to mark the early history of the movement. The place of this conflict in Baur's reconstruction of Christian origins is well known, and his characteristic terminology is readily recognized.
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Quast-Neulinger, Michaela. "Saving Nation, Faith and Family. Yoram Hazony’s National Conservativism and Its Theo-Political Mission." Religions 12, no. 12 (December 10, 2021): 1091. http://dx.doi.org/10.3390/rel12121091.
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Particularly pushed by the Edmund Burke Foundation and its president Yoram Hazony, the political movement of National Conservativism is largely based on specific concepts of nation, faith and family. Driven by the mission to overcome the violence of liberalism, identified with imperialism, national conservatives shape potent international and interreligious alliances for a religiously based system of independent national states. The article gives an outline of the main programmatic pillars of National Conservativism at the example of Yoram Hazony’s The Virtue of Nationalism, one of the current ideological key works of the movement. It will show how its political framework is based on a binary frame of liberalism (identified with imperialism) versus nationalism, the latter supported as the way forward towards protecting freedom, faith and family. The analytic part will focus on the use of religious motifs and the construction of a specific kind of Judaeo-Christianism as a means of exclusivist theo-political nationalism. It will be shown that Hazony’s nationalism is no way to overcome violence, but a political theory close to theo-political authoritarianism, based on abridged readings of Scripture, history and philosophy. It severely endangers the foundations of democracies, especially with regard to minority and women’s rights, and delegitimizes liberal democracy and religious traditions positively contributing to it.
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Ferrer, Diogo. "Sobre a Interpretação do Neoplatonismo por Hegel." Philosophica: International Journal for the History of Philosophy 29, no. 58 (2021): 93–106. http://dx.doi.org/10.5840/philosophica2021295817.
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This article shows that Hegel was a pioneer in the rediscovery of Neoplatonism, and that this rediscovery was an important influence on his thought. The importance of Neoplatonism in the early period of Hegel’s thought is addressed, when the Neoplatonic influence is apparent in themes such as the absolute as an original unity, the oppositions produced by the reflective thought, love as synthesis of the finite and the infinite, the importance of the first two hypotheses of Plato’s Parmenides, the concept of a “trinitarian” process of separation and return from the finite into the absolute, and the need of a via negationis for the thought of the absolute. The interpretations of Plotinus and Proclus in Hegel’s Lessons on the History of Philosophy are thereupon studied. Proclus is understood as the culmination of ancient philosophy, as he both anticipates and influences Hegel on issues such as the relationship between the negative-rational and the positive-rational or speculative moment of the Hegelian method, the categories as an expression of the absolute or the nous as a third moment that develops the determinations of the absolute and prepares the return to it. Finally, Hegel emphasizes that other main philosophical elements for the understanding of Modernity, which were inaccessible to Neoplatonism, are a contribution of Christianism.
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Juhani, Sefrianus. "MENGEMBANGKAN TEOLOGI SIBER DI INDONESIA." Jurnal Ledalero 18, no. 2 (December 17, 2019): 245. http://dx.doi.org/10.31385/jl.v18i2.189.245-266.
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<p><strong>Abstract:</strong> Does the internet change the way of thinking from the people and members of the Church in Indonesia? I give a “yes” answer to this question. This answer was born from the reality that digital technology is not limited as a means or instrument that helps humans to achieve a better life. More than that, the internet has become a space of life that determines and gives meaning to human existence and the existence of the Indonesian Church. The internet also creates a culture called cyber culture. If the internet breeds new logical thinking and culture, and its existence has seized the attention of members of the Catholic Church, so the internet can become locus theologicus. The existence of the internet as a locus of theology is confirmed by the Popes.<br />Seeing this reality, the Indonesian Catholic Church through the theologians need to develop a new theology, namely cyber theology. Through this cyber theology, the members of the Church find that the sophisticated communication technology reflects Christianism which is fundamentally a communicative event.</p><p><br /><strong>Keywords:</strong> Cyber theology, internet, Indonesian Church, cyber culture</p>
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Leonhardt, Christoph. "The Greek- and the Syriac-Orthodox Patriarchates of Antioch in the context of the Syrian Conflict." Chronos 33 (September 3, 2018): 21–54. http://dx.doi.org/10.31377/chr.v33i0.92.
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Oriental Christianity is not only a special part of global Christianity, but also its oldest one. The members of the ancient Christian community in the Hellenistic city of Antioch were the first to be called christianoi — Christians.2 But with the recent developments of the Syrian Crisis, the deep- rooted Christians of the region see themselves as a threatened minority. Since the Islamist rebel militia, the so called al-Dawlah al-lslamiyah ("The Islamic State") announced the establishment of a caliphate in parts of the region of northeastern Syria and northwestern Iraq, threats against local Christians have been occurring more frequently. Recently, Islamists have forced Christians to either convert to Islam, to flee, or in the case of refusal, they have even been killed (Gol 2014).
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Brown, Candy Gunther. "Christian Yoga: Something New Under the Sun/Son?" Church History 87, no. 3 (September 2018): 659–83. http://dx.doi.org/10.1017/s0009640718001555.
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Between the 1960s and 2010s, yoga became a familiar feature of American culture, including its Christian subcultures. This article examines Christian yoga and public-school yoga as windows onto the fraught relationship between Christianity and culture. Yoga is a flashpoint for divisions among Christians and between them and others. Some evangelicals and pentecostals view yoga as idolatry or an opening to demonic spirits; others fill gaps in Christian practice by using linguistic substitution to Christianize yoga. In 2013, evangelical parents in California sued the Encinitas Union School District (EUSD) for promoting Hinduism through Ashtanga yoga.Sedlock v. Baird'sfailure to dislodge yoga exposes tensions in Christian anti-yoga and pro-yoga positions that stem from a belief-centered understanding of religion, the dissatisfaction of many Americans with Protestant dominance in cultural institutions, and a broad-based pursuit of moral cultivation through yoga spirituality. I argue that, although many evangelicals feel like an embattled minority, they are complicit in cultural movements that marginalize them. Naïveté about how practices can change beliefs may undercut Christian doctrines, facilitate mandatory yoga and mindfulness meditation in which public-school children and teachers are required to participate, and impede evangelistic goals by implicating Christians in cultural appropriation and cultural imperialism.
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Park, Jerry Z., and Joyce C. Chang. "Centering Asian Americans in Social Scientific Research on Religious Communities." Theology Today 79, no. 4 (December 26, 2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.
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Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.
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Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman, and Peter F. Crossing. "Christianity 2018: More African Christians and Counting Martyrs." International Bulletin of Mission Research 42, no. 1 (November 1, 2017): 20–28. http://dx.doi.org/10.1177/2396939317739833.
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This article features five statistical tables with 2018 figures for many aspects of global Christianity, from membership to finance to martyrdom. Over the last 1,000 years, Europe had more Christians than any other continent. By 2018 Africa had the most Christians: 599 million, vs. 597 million in Latin America and 550 million in Europe. At the same time, Christianity continues to decline in the Middle East, falling from 13.6 percent of the population in 1900 to less than 4 percent today. In 1800 Christians and Muslims together represented only 33 percent of the world’s population; by 2018 they represented 57 percent, increasing to 64 percent by 2050.
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Hunt, E. D. "Christians and Christianity in Ammianus Marcellinus." Classical Quarterly 35, no. 1 (May 1985): 186–200. http://dx.doi.org/10.1017/s0009838800014671.
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Ammianus Marcellinus, by common consent the last great historian of Rome, rounds off his obituary notice of the emperor Constantius II (d. 361) with the following observation:The plain simplicity of Christianity he obscured by an old woman's superstition; by intricate investigation instead of seriously trying to reconcile, he stirred up very many disputes, and as these spread widely he nourished them with arguments about words; with the result that crowds of bishops rushed hither and thither by means of public mounts on their way to synods (as they call them), and while he tried to make all their worship conform to his own will, he cut the sinews of the public transport service.This is a perceptive judgement of the ecclesiastical politics of the reign of Constantius, remarkable in a pagan writer, and of exceptional significance in that it lies outside those very ‘arguments about words’ which contaminate all the Christian assessments of this emperor. Although Ammianus is unsympathetic to Constantius, he manages succinctly to grasp the basic drift of imperial policy, inherited from Constantine himself, of trying to enforce the emperor's view of doctrinal and ecclesiastical unity by the summoning of repeated episcopal councils and browbeating the bishops into agreement — thus paying lip-service to the independence of the church's judgements. To the observant outsider, this process was notable above all for the burden it placed on thecursus publicus, as the bishops went about their business around the empire now provided with officialevectiones; and Ammianus' comment finds confirmation in the letter issued by eastern bishops attending one of the many councils of Constantius' reign, that at Sardica in 343, who complained of the ‘attrition’ of the transport service caused by the imperial summons.
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Helleman, Wendy Elgersma. "New Horizons in the Study of Early African Christianity." Vox Patrum 81 (March 15, 2022): 127–56. http://dx.doi.org/10.31743/vp.12958.
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Teaching early Christianity in Nigeria and elsewhere in Africa since 2002, has convinced this author how important it is for African Christians to know of the deep roots of Christianity in Africa, and recognize the important early African theologians, Tertullian, Origen, Athanasius and Augustine, just to name a few. This argument has a significant precedent among 19th century African Christians encouraged by the unbroken presence of Christianity from antiquity in Ethiopia. In the US, Thomas Oden promoted the study of pre-Islamic Christian Africa through the Centre for Early African Christianity, and publications like the series, Ancient Christian Commentary on Scripture. This Centre has also encouraged universities in Africa to get involved in deciphering archeological materials and documents from North African sites as evidence for Christianity from its earliest days; the study of such documents has recently been established at the University of Jos (Plateau State, Nigeria). These initiatives are doubly significant because Christianity is growing phenomenally throughout Africa and is often accused of being “mile wide and an inch deep”.
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Myazin, Nikolay. "Christianity in India: From the Apostle Thomas to the Present." Asia and Africa Today, no. 1 (2023): 66. http://dx.doi.org/10.31857/s032150750020551-8.
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The first Christians appeared in southwestern India during Antiquity; they belonged to Nestorianism and were fully incorporated into Indian society. The descendants of the Christian settlers and the descendants of the converts formed different castes. In the mid-16th century a Catholic diocese was established in the Portuguese possession of Goa, and most of the local Christians were converted to Catholicism. Protestantism began to spread in the early 18th century in the Danish colony of Trakenbar on the southeast coast. The East India Company did not permit missionary activity on its lands. The evangelical revival movement in the late 18th century led to the establishment of missionary societies focused on the Christianization of new lands, and they sought permission to establish missions in British possessions. Subsequently, the British administration did not provide much support for missionaries, using the confessional controversy to consolidate the power of the empire. Preaching was most effective among tribal and Dalit peoples. Missionaryism among Dalits caused serious discontent in society and contributed to the emergence of reform movements in Hinduism. In independent India, several states enacted "anti-forced conversion" laws to limit conversions to Christianity and Islam. The rise of Hindu nationalism, which viewed Christianity as an alien religion, proved to be a deterrent to the spread of Christianity. In the second half of the 20th century new trends in Christianity developed most rapidly: Pentecostal and non-denominational Protestant churches, as well as Catholic charismatic movements. The share of Christians in India's population has not changed much in the last 70 years. Conversions to Christianity have been offset by lower birth rates in Christian families. Christians now constitute about 2.6% of the country's population; Christianity has spread most widely in the states of the Northeast, where Christian denominations have actually been able to replace tribal religions and in Kerala, where Christianity took hold almost two thousand years ago.
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Chao, David C. "Evangelical or Mainline? Doctrinal Similarity and Difference in Asian American Christianity: Sketching a Social-Practical Theory of Christian Doctrine." Theology Today 80, no. 1 (March 28, 2023): 54–73. http://dx.doi.org/10.1177/00405736221150397.
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This article takes Asian American Christianity to be an analytically productive religion for advancing a theory of Christian doctrine. This is in large part due to the trans-Pacific character of Asian Americans Christians who, by virtue of their racialization, make explicit the different social circumstances—from Anglo-European Christians—as well as shared ends in which Christian doctrinal commitments operate. Asian American Christians problematize the conventional wisdom assumed in the academic and public discourses concerning Christianity in the US. One of the primary set of categories in the discourses about Christianity in the US is the theological difference between evangelical and mainline Protestants. Moreover, these theological and doctrinal categories are taken to describe and define these two social groups of Christians. By centering empirical studies of Asian American Christian faith and practice, this article claims that doctrinal similarity and doctrinal difference, such as that between evangelical and mainline Protestants, do not simply explain social group similarity or difference as assumed by conventional wisdom. Instead, these Asian American case studies point to the need for a new theory of Christian doctrine that can explain the normative significance of doctrinal similarity and difference in terms of the uses of doctrine.