Academic literature on the topic 'Christianity's historicality'
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Journal articles on the topic "Christianity's historicality"
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Dancer, Anthony. "Welfare, Church and the Pursuit of Justice in the Land of the Long White Cloud." International Journal of Public Theology 3, no. 1 (2009): 97–107. http://dx.doi.org/10.1163/156973209x387334.
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AbstractThe relationship between Christianity and social development in New Zealand has been an historically complex one. Many of the early settlers to these islands came to escape a life of poverty in their mother country. Yet wherever there is wealth, there is poverty social problems, and they cast a long shadow over the promised land for the early colonizers and the indigenous Maori. The emergence of the welfare state in the 1930s paved the way for significant social transformation. It was understood by some to express 'applied Christianity'. With the comparatively recent demise of the Welfare State in New Zealand at the hands of neo-liberalism it is reasonable to consider whether this can equally be understood to indicate the demise of the Christianity's social import. Yet an appreciation of the church's predominantly informal social involvement throughout the history of these islands provides both a helpful interpretative key to the past and the future. Aotearoa New Zealand history may be one signifier that the priority for the pursuit of justice is to be found primarily at the margins amidst the informality of the ordinary, and far less at the centre of formality, systems and political institutions, and that the role of intentional Christian community in this might be as significant to the identity of the church as it is to the state.
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Fritz, Peter Joseph. "Keeping Sense Open: Jean-Luc Nancy, Karl Rahner, and Bodies." Horizons 43, no. 2 (November 8, 2016): 257–81. http://dx.doi.org/10.1017/hor.2016.62.
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This article introduces the French philosopher Jean-Luc Nancy to theologians by placing him in critical dialogue with Karl Rahner. It examines how Nancy's deconstruction of Christianity accuses Western reason, including Christianity, of forgetting the body and supporting an ethos of disembodiment. Nancy proposes a new opening of reason (déclosion, “dis-closure”) and a corresponding praxis (“adoration”). This reason and praxis involve an exit from Christianity. Rahnerian essays on matter, spirit, and sacramentality demonstrate that while Christianity has, historically, fallen prey to the pathologies Nancy identifies, it also has thought in terms of something like dis-closed reason and has practiced something like “adoration.” While Nancy's insistence on the need for an exit from Christianity is not necessarily well posed, his deconstruction of Christianity can help Christian theologians as they develop thinking that supports an ethos sensitive to the body—or that keeps the body's sense open.
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Jani, Anna. "Historicity and Christian Life-Experience in the Early Philosophy of Martin Heidegger." Forum Philosophicum 21, no. 1 (November 1, 2016): 29–41. http://dx.doi.org/10.35765/forphil.2016.2101.03.
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In his early Freiburg lectures on the phenomenology of religious life, published as his Phenomenology of Religious Life, Heidegger sought to interpret the Christian life in phenomenological terms, while also discussing the question of whether Christianity should be construed as historically defined. Heidegger thus connected the philosophical discussion of religion as a phenomenon with the character of the religious life taken in the context of factical life. According to Heidegger, every philosophical question originates from the latter, which determines such questions pre-theoretically, while the tradition of early Christianity can also only be understood historically in such terms. More specifically, he holds that the historical phenomenon of religious life as it relates to early Christianity, inasmuch as it undergirds our conception of the religious phenomenon per se, reveals the essential connection between factical life and religious life. In this way, the conception of religion that Heidegger establishes through his analyses of Paul’s Epistles takes on both theological and philosophical ramifications. Moreover, the historicity of factical life finds its fulfillment in our comprehension of the primordial form of Christianity as our very own historical a priori, determined by our own factical situation. Hence, historicity and factical life belong together within the situation that makes up the foundation of the religious life.
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Vandyshev, A. "Christianity on the Bosporus in the III–VI centuries." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 19–24. http://dx.doi.org/10.33920/nik-01-2003-03.
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Historically, the Christian archeological monuments discovered in the territory of modern Kerch and the ancient Bosporus state are considered, as well as their significance for the study of the dissemination of Christianity in the Crimea (Tavrida).
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Kulagina-Stadnichenko, Hanna. "Sources of religious syncretism of Christianity." Ukrainian Religious Studies, no. 20 (October 30, 2001): 41–47. http://dx.doi.org/10.32420/2001.20.1180.
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Christianity - a phenomenon historically and territorially limited. This is an ideology inherent in a certain time and a separate territory. At the same time, for its time and territory, it became the norm and sign system: any thought was translated into the images of the Christian myth, in the traditional phraseology of the Holy Scripture and the works of the Fathers of the Church. Like other religions, Christianity tended to shift the terrestrial problems to unearthly spheres, but its specificity does not manifest itself in what it did, but in how it did it. In other words, it is not enough to say that Christianity is a religion with all the peculiarities of thinking, it is important to find out what exactly Christianity is distinguished among other religions. To clarify this we will proceed from the ratio of Christianity with the main ideological movements of late antiquity, the era of formation of the basic principles of Christian doctrine.
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Keith, Chris. "The Claim of John 7.15 and the Memory of Jesus' Literacy." New Testament Studies 56, no. 1 (December 2, 2009): 44–63. http://dx.doi.org/10.1017/s0028688509990130.
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This article argues that John 7.15 claims neither literacy nor illiteracy for Jesus, but rather that Jesus was able to confuse his opponents with regards to his scribal literacy. According to the Johannine narrator, Jesus' opponents assumed he did not ‘know letters’, but also acknowledged that he taught as if he did. This article also suggests that the claim of John 7.15 is historically plausible in light of first-century Christianity's corporate memory(ies) of Jesus' literacy.
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Hogan, Trevor. "The Social Imagination of Radical Christianity." Pacifica: Australasian Theological Studies 5, no. 1 (February 1992): 67–83. http://dx.doi.org/10.1177/1030570x9200500107.
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This article reviews Gary Dorrien's Reconstructing the Common Good and Christopher Rowland's Radical Christianity. Dorrien aims to retrieve Christian socialism as a central and vital tradition of Christian social theology and practice. Rowland endeavours to show that despite, or because of, its historically marginalised position vis à vis the institutional churches, radical apocalypticism is anything but heretical. Christian hope represents a life-affirming disposition for a humanity confronting the possibility of its own collective death. If hope is to be prophetic, however, its witnesses must stipulate in what they hope and for whom. The constructive imagining of social order implies the need of a theological anthropology and social theory and ethics as well.
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Jørgensen, Jonas Adelin. "“Kristendommens absolutte status”: Religionsteologien hos Ernst Troeltsch." Dansk Teologisk Tidsskrift 77, no. 2 (May 10, 2014): 139–61. http://dx.doi.org/10.7146/dtt.v77i2.105710.
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The contribution of E. Troeltsch towards a modern Protestanttheology of religions takes its point of departure in the conundrumof Christianity as (theologically) absolute and (historically) relative religion.The article describes the background for Troeltsch’s theology, his analysis of other religious traditions, and his theological reflections based on his approach informed by the ‘Religionsgeschichtliche Schule’. The article argues for a development in Troeltsch’s theology of religions from a fairly common liberal protestant hierarchical view to a much more relativistic understanding. Troeltsch’s contribution is contextualized and placed in the larger modern discussion on the relationship between Christianity as a historical phenomenon, its relation to other religious traditions, and the specific content of Christianity and its claim to truth. In conclusion, the article characterizes Troeltsch’s theology of religions as an act of balancing between a methodological or epistemological relativism and a more holistic relativism, which is the very possible dead-end of metaphysical thinking
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Kim, Kirsteen. "The Evangelization of Korea, c.1895–1910: Translation of the Gospel or Reinvention of the Church?" Studies in Church History 53 (May 26, 2017): 359–75. http://dx.doi.org/10.1017/stc.2016.21.
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Several studies of the history of Protestant Christianity in South Korea have argued that the religion's rapid growth was chiefly because of the successful translation of the gospel into Korean language and thought. While agreeing that the foundation laid in this respect by early Western missionaries and Korean Christians was a necessary prerequisite for evangelization, this article challenges the use of a translation theory, such as has been developed by Lamin Sanneh, to describe the way that Christianity took root in Korea, both on the basis of conceptual discussions in the field of mission studies and also on historical grounds. It draws on research for A History of Korean Christianity (2014) to examine the years of initial rapid growth in Protestant churches in Korea – 1895 to 1910. Its findings suggest that rather than ‘translation of the gospel’ a more historically accurate description of what took place is ‘reinvention of the Church’.
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Salamah Eka Susanti. "Konsep Keselamatan Dalam Al-Qur'an." HUMANISTIKA : Jurnal Keislaman 4, no. 2 (June 15, 2018): 185–97. http://dx.doi.org/10.36835/humanistika.v4i2.39.
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The doctrine of salvation is an important concept that is common to every religion. Therefore, each religion claims to be the savior (Salvator) for each of its followers. In Protestant Christianity for example, there is a doctrine known as "No Salvation Outside Christianity", beyond Christianity there is no salvation. Likewise in Catholic Christianity, adhering to, a doctrine that mentions "Extra Ecclesiam Nulla Salus", outside the church there is no salvation. For Judaizers, the doctrine of "The Chosen People" becomes their theological foundation that only Jews will gain salvation. Whereas in Islam itself, the theological argument of salvation as their own is based on the doctrine of ultimate cessionism (ie, Christianity and Judaism) remains valid before the coming of the new (Islamic) rule that replaces the old rule, the new rule by itself cancel the previous rule. This argument is based primarily on the verse (إن الد ين عند الله الاء سلام) .If historically examined, all religions without exception, both tertiary and non-theistic are born and have a claim to the truth about the assurance of salvation, whether expressed explicitly or implicitly. In other words, no religion does not have a doctrine of salvation because the claim of salvation is something that is already inherent in every religion.
Dissertations / Theses on the topic "Christianity's historicality"
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Rogan, J. E. "Across Lessing's ditch : Hegel, Kierkegaard and historicality." Thesis, University of Essex, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.379380.
Full textBooks on the topic "Christianity's historicality"
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Heath, Elaine A. Missional, monastic, mainline: A guide to starting missional micro-communities in historically mainline traditions. Eugene, Oregon: Cascade Books, 2014.
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An historically mediated pastoral of liberation: Gustavo Gutierrez's pilgrimage towards socialism. Ann Arbor, Mi: University Microfilms International, 1986.
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An historically mediated pastoral of liberation: Gustavo Gutiérrez's pilgrimage toward socialism. 1985, 1986.
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Strong, Rowan. Emigrant Christianity 1880–c.1914. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198724247.003.0007.
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This chapter looks at emigrants’ religious experiences in the final decades of the Victorian and Edwardian periods, when emigration took place either in larger wooden sailing ships, or in steamships. These larger vessels made religious encounters across the various classes of passengers less common, but such encounters as did occur are found to be broadly similar to those in previous decades, with both the maintenance of religious difference and new sympathies across religious divides occurring. There were common elements that facilitated this experience. So the conclusion is reached that their particular form of Christianity was important to many emigrants, and the emigrant voyage gave quite a number of emigrants a surprising experience of religious similarity with different Christian denominations. These factors made Christianity a more central aspect of British colonial societies than has been maintained historically.
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Garrard, Virginia. New Faces of God in Latin America. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529270.001.0001.
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This is a historically infused study of the intersection of local encounters with global religion (Christianity) in Latin America. Using a mixture of deep archival research and ethnographic methods, this book discusses how everyday people inscribe supernormal spirit power (in a variety of guises) with the ability to provide alternative sources of authority and validate “otros saberes” (other knowledges or epistemologies) in the context of specific cultures to create order and meaning in a chaotic late-capitalist universe. This work is about emerging forms of “new” Christianity in Latin America—a Christianity that is as utilitarian as it is miraculous and as quotidian as it is supernatural. It is “new” in that it is innately modern in a very specific sense, directly empowering believers with a repertoire of strategies to survive, even thrive, in a challenging and often hostile modern world.
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Sachs, William L., ed. The Oxford History of Anglicanism, Volume V. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.001.0001.
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The Oxford History of Anglicanism is a major new and unprecedented international study of the identity and historical influence of one of the world’s largest versions of Christianity. This global study of Anglicanism from the sixteenth century examines how Anglican identity was constructed and contested at various periods since the sixteenth century; and its historical influence during the past six centuries. It explores not just the ecclesiastical and theological aspects of global Anglicanism, but also the political, social, economic, and cultural influences of this form of Christianity that has been historically significant in Western culture, and a burgeoning force in non-Western societies today. The chapters are written by international experts in their various historical fields which includes the most recent research in their areas, as well as original research. The series forms an invaluable reference for both scholars and interested non-specialists. Volume V of The Oxford History of Anglicanism explores Anglicanism from 1910 to 2000.
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Stewart, Jon. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.003.0001.
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The Introduction presents the issue of the importance of Hegel’s account of the world religions and the neglect of this material in the secondary literature. An account is given of the quite limited secondary literature on this topic. The main theses of the work are stated: Hegel’s interpretation and defense of Christianity cannot be properly understood without an appreciation of his assessment of the other world religions. A key claim in his argument is that the different religions develop historically parallel to the development of human culture and spirit. Thus, the story of the development of the different conceptions of the gods is at the same time the story of the development of human freedom.
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Stewart, Jon. Hegel’s Methodology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.003.0002.
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Chapter 1 gives an account of the methodology and organization of Hegel’s Lectures on the Philosophy of Religion. He wishes to restore religion to its proper position by restoring the traditional doctrines of Christianity. But to do this it is necessary to see how the conception of the divine has developed historically through the different world religions. Hegel wishes to show that the general state of a given culture or people can be seen reflected in its conception of the divine. Thus, he can trace the development of human culture or “spirit” through history by analyzing the different world religions. Finally, an account is given of the rise of Orientalism in Europe during Hegel’s time and its influence on his thinking.
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Tseng, Shao Kai. Church. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.32.
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Dogmatic truth claims historically played a decisive role in shaping the identities of the various branches and denominations of Christianity. The demise of traditional metaphysics through the rise of modern epistemologies during the Enlightenment led to reformulations of ecclesiology in the nineteenth century. This chapter offers a selective survey of these reformulations. Under Kant’s shadow, Schleiermacher and Hegel defended the right-of-residence of the Church in this world while concurring that doctrinal truth claims could no longer be considered the ground and purpose of the Church. Another reactionary strand of nineteenth-century ecclesiology, evident in the Oxford Movement and Vatican I, responded to the onslaught of modern incredulities towards ecclesial dogmas by attempting to restore the primacy of theological ontology over epistemology.
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Resane, Kelebogile Thomas. South African Christian Experiences: From colonialism to democracy. SunBonani Scholar, 2020. http://dx.doi.org/10.18820/9781928424994.
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Theologically and historically sound, Resane’s South African Christian Experiences: From Colonialism to Democracy, envisions a robust Christianity that acknowledges itself as “a community of justified sinners” who are on an eschatological journey of conversion. This Christianity does not look away from its historical sins and participation in corruption and evils such as Apartheid. Resane argues that failing to adhere to Jesus’ teachings is not a reason for Christianity to recede from public life. Rather, doing so further pushes Christianity away from Jesus who emphatically called for the Church to engage in the liberation of society. By framing how the Christian must engage with his/her community as a component to belief – that saying must mean doing for belief to happen – Resane frames his theology as an eschatological clarion call for internal and social renewal, an interplay between the individual Christian, the communal churches of Christ, and society at large. Dr J. Sands – Northwest University “Drawing from our own wells” is a prophetic call for theologians to develop context specific liberation theologies drawn from their own contexts, history, experiences, and different types of knowledge. This book locates its loci in the historical and contemporary context in South Africa, as well as drawing from the rich legacy of liberation theologies including African, Kairos, Black, Circle and many other theologies to address contemporary issues facing South Africa. Resane’s book contributes towards enhancing the much needed local theologies of liberation based on contextual realities and knowledges. Dr Nontando Hadebe – Circle of Concerned African Women Theologians South African Christian Experiences: From Colonialism to Democracy captures the societal binaries that are part and parcel of Christianity, especially in the African context. The definition of God is also affected by these binaries, such as, is God Black or White? The book proposes both the non-binary approach, and the process of inculturation. The work also shows how not to have one theology, but different theologies, hence references and expansions on the Trinity, Pneumatology, Christology, etc. Furthermore, this work portrays Christ as seen from an African point of view, and what it means to attach African attributes to Christ, as opposed to the traditional Western understanding. Rev. Fr. Thabang Nkadimeng – History of Christianity, University of KwaZulu Natal Resane has dug deep into the history of the church in South Africa, and brought the experiences of Indigenous people and Christians, including theologians, to the attention of every reader. The author demonstrates an intense knowledge of the history of Christianity. He also portrays that there is still more to be done, both from the Christian historical perspective and the theological perspective for the church to be relevant to all the contexts in which it finds itself. Prof. Mokhele Madise – Department of Christian Spirituality, Church History and Missiology, University of South Africa
Book chapters on the topic "Christianity's historicality"
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"Christianity: Historically Black Denominations." In Fast Facts About Religion for Nurses. New York, NY: Springer Publishing Company, 2019. http://dx.doi.org/10.1891/9780826178312.0008.
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Graney, Katherine. "Europe as a Cultural-Civilizational Construct." In Russia, the Former Soviet Republics, and Europe Since 1989, 36–61. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190055080.003.0002.
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This chapter examines the different meanings that “Europe” has historically had. It explores the geographic, cultural, religious, and historical understandings of Europe, stressing the uncertainty regarding Europe’s eastern boundary, and how this uncertainty has given rise to the idea that there are actually many “different” Europes, including Central Europe, Eastern Europe, Mitteleuropa, and the Balkans. It stresses the role of Christianity in understanding Europeanness, and the role that Orthodoxy plays as a “quasi-European” form of Christianity, and Islam as Europe and Christianity’s certain “other.” It also discusses how Russia, in both its Tsarist and Soviet guises, has been judged by others (and itself) to only imperfectly fit the criteria associated with Europeanness, even as it judged non-Russian others within its realm according to those same criteria.
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Garrard, Virginia. "Introduction." In New Faces of God in Latin America, 1–34. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529270.003.0001.
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This work is a historically infused study of the intersection of local encounters with global religion (Christianity) in Latin America. Using a mixture of deep archival research and ethnographic methods, this book discusses how everyday people inscribe supernormal spirit power (in a variety of guises) with the ability to provide alternative sources of authority and validate “otros saberes” (other knowledges or epistemologies) within the context of specific cultures to bring about ...
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Hollinger, David A. "Enough Already: Universities Do Not Need More Christianity." In After Cloven Tongues of Fire. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691158426.003.0009.
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This chapter tries to bring clarity to the often frustrating debates over the role of religion in higher education, and defends a balance between critical distance and empathic appreciation. Persons worried about the decline of Christianity's role in American higher education are often reluctant to confront the honorable reasons men and women have had over the course of the last two centuries for rejecting Christian commitment, or drifting away from it, or restricting it to a private realm. It argues that the affirmation of Christian values by faculties and administrators in our society has been historically bound up with discrimination against Jews. It also considers the effort to conceal a campaign to reestablish Christian culture hegemony under the guise of a “pluralism,” which reduces the entirety of modern scientific thought to simply one of a number of “paradigms.”
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Pacey, Scott. "Buddhism and Chinese Culture." In Buddhist Responses to Christianity in Postwar Taiwan. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463724111_ch02.
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The Buddhists covered in this volume also presented their tradition as compatible with Chinese culture, contrasting it with Christianity. This chapter focuses on the well-known Buddhist Yinshun, who argued that biblical belief conflicted with Chinese cultural values, and introduces Gong Tianmin, a Christian, whose academic study of Buddhism aimed at showing it to be historically derived. Gong’s approach is contrasted with Yinshun’s, who, within his own scheme of Buddhist history, took core beliefs to be fundamentally “true”. The chapter will show that the Buddhist writers, covered here, displayed a preoccupation with Western values such as freedom, democracy and egalitarianism, but also with defining these as Chinese—and hence, as Buddhist.
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Lichterman, Paul, and Rhys H. Williams. "Cultural Challenges for Mainline Protestant Political Progressives." In Religion and Progressive Activism. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479854769.003.0006.
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Paul Lichterman and Rhys H. Williams’s chapter focuses on theologically liberal Mainline Protestants, who have historically been at the forefront of many progressive religious actions. First, the chapter outlines some of the distinctive cultural challenges Mainliners face when they try to bring a specifically religious voice to progressive political advocacy. It then shows how Mainline Protestant identity and communication style, as well as the larger reputation of vocal conservative Christianity in public, all create cultural gaps that politically progressive Protestants must confront and engage.
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Pacey, Scott. "Buddhism and Modernity." In Buddhist Responses to Christianity in Postwar Taiwan. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463724111_ch03.
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The academic research of the Catholic priest Du Erwei generated strong responses from Buddhists. Du claimed that Buddhism was descended from earlier lunar religion—and thus, implicitly, that it embodied a “primitive” stage of religious thought. As an anthropologist and scholar affiliated with National Taiwan University, Du drew from voluminous academic sources, meaning that his theory demanded a rigorous Buddhist response. This chapter discusses Yinshun’s writings from the period, which aimed at showing how fundamental Buddhist beliefs transcended history and that Christianity itself was, as Du Erwei had claimed about Buddhism, historically-derived. Modern historiographical forms thus increasingly paralleled the appeal to values, showing their importance for identity formation and as a standard for religious “truth”.
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Jakelić, Slavica. "Collectivistic Christianities and Pluralism: An Inquiry into Agency and Responsibility." In Fundamentalism or Tradition, 36–59. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285792.003.0003.
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This essay addresses the relationship between religious traditions, secularisms, and fundamentalisms by looking at collectivistic Catholicisms in the communist and post-communist Croatia and Poland. In response to both theorists of modernity and critics of secularism—who present modernity as a process of secularization and religion as modernity’s other—Jakelić advances the idea of ‘collectivistic religion,’ to refer to religions that are public in manifestation, historically embedded, constitutive of specific group identities—next to linguistic, territorial, cultural, or national identities—and defined in part by the presence of religious (or non-religious) others. On the one hand, she considers the collectivistic Catholicisms that reject the cultural and moral pluralism of modernity but, in the process, end up espousing one of modernity’s aspects—its homogenizing impulse. On the other hand, she traces two instances in which collectivistic Catholicisms in Croatia and Poland affirm the links between Catholicism and national identities but remain open to their Muslim and secular others respectively.
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Palmer, Mark H. "Cut from the Same Cloth." In Information Technology and Indigenous People, 220–31. IGI Global, 2007. http://dx.doi.org/10.4018/978-1-59904-298-5.ch030.
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The construction and implementation of geographic information systems (GIS) within the United States Bureau of Indian Affairs (BIA) is yet another attempt to assimilate American Indians into the greater American society. Historically, the BIA collaborated with Christian missionaries to assimilate indigenous Americans. The United States federal government implemented the reservation and boarding school systems, and promoted the English language and Christianity while effectively suppressing indigenous languages and religions. Today the BIA collaborates with new missionaries who are distinctly technical and corporate. This particular BIA/GIS implementation strategy can have homogenizing and universalizing impacts upon American Indian cultural landscapes, geographic knowledge and native languages.
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Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 223–35. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.
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The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives today primarily in Uzbekistan, Turkmenistan and Kazakhstan, with a few tens of thousands per republic. The Oriental Orthodox church in India has split over Syrian Patriarchy, forming the Malankara Jacobite Syrian Orthodox Church and the Malankara Orthodox Syrian Church. Historically, the Armenians in Iran preserved their religio-cultural identity and language, not least because of being allowed to operate their own schools under the jurisdiction of the Church. Despite representation in parliament, Armenians have faced more difficulty finding employment due to discrimination. The Eastern Orthodox and Oriental Orthodox Christians of South and Central Asia have generally managed to maintain their life and witness to present times amid considerable social, religious and political pressures that have made their environments more difficult.