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1
Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.
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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.
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Mapuranga, Tapiwa. "Bargaining with Patriarchy?" Fieldwork in Religion 8, no. 1 (2013): 74–91. http://dx.doi.org/10.1558/firn.v8i1.74.
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The status of women remains contested. While women constitute the majority of members in literally all religions, the top positions tend to be monopolised by men. An array of historical, cultural, theological and socio-economic reasons has been proffered to account for this anomaly. New religious movements have often promised women liberation and emancipation. In Africa, Pentecostal and neo-Pentecostal movements have accorded women leadership roles as they interrogate missionary Christianity. This study examines women’s notable rise to influential leadership within the Pentecostal movement in Zimbabwe. While the older Pentecostal churches of the 1970s and 1980s were male dominated, the 1990s ushered in the phenomenon of women leaders within the Pentecostal movement in Zimbabwe. Notable examples include Apostle Eunor Guti, Apostle Petunia Chiriseri, Dr Faith Wutawunashe and others. However, these women Pentecostal leaders tend to be married to charismatic founders of Pentecostal ministries. This study interrogates their status within the Pentecostal movement. On the hand, it contends that these women must be accepted as leaders in their own right. It argues that they have appropriated the religious significance of women in indigenous culture and have applied it to the Pentecostal movement. They are leaders of specific ministries and are not mere appendages of their husbands. However, on the other hand, the study argues that their position as wives of Pentecostal leaders needs to be approached critically. It has tended to generate a moderate position on feminist issues within the Pentecostal movement. The study concludes that women Pentecostal leaders in contemporary Zimbabwe tend to bargain with patriarchy. They are unwilling to challenge patriarchy and promote a biblical hermeneutics that is subservient. It suggests that gender within the Pentecostal movement in contemporary Zimbabwe requires a liberating biblical hermeneutics.
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Mudyiwa, Misheck. "Light of Life Christian Group as a New Religious Movement in Zimbabwe." Exchange 44, no. 2 (2015): 144–76. http://dx.doi.org/10.1163/1572543x-12341356.
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The birth and rapid growth of new religious movements in Zimbabwe is a marked phenomenon in the history of Christianity in Africa. Ever since the Reformation that split the Western Church in the 16th century, a number of efforts have since been made by various new religious movements to try and foster ecumenism amongst the deeply divided ecclesiastical communities. Whilst great strides have since been made in critical areas such as common witnessing, inter-religious dialogue, common prayers, mixed marriages, ecumenism in faculties of theology, among other areas, one key element of ecumenism, namely, the common celebration of the Eucharist has always remained very remote and a no go area. To a greater extent, the Roman Catholic authorities in particular have been accused of dragging their feet or taking a ‘distant and detached’ approach to the same practice.1 This current article specifically examines the Light of Life Christian Group’s (llcg) vision of ecumenism, particularly its practice of Eucharistic intercommunion that dates back to the early 1970s. The main argument developed in this article is that, whilst llcg may stand in sharp opposition to the traditional Christian (particularly Catholic) view with regard to sharing the Eucharist with non-Catholics and norms governing the formation of public associations, it has made a breakthrough in the realization of the highest goal of ecumenism. To a greater extent, it has also succeeded in uniting the various denominations that for centuries had been separated by doctrine, history and practice. The article also argues that whilst llcg’s breakthrough is of pinnacle importance in the history of Christianity in Zimbabwe in particular, it is also unique in the sense that, instead of starting from above, from popes and bishops as is always expected and canonically constituted, the breakthrough has started from below.
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Thomas, Norman. "Authentic Indigenization and Liberation in the Theology of Canaan Sodindo Banana (1936–2003) of Zimbabwe." Mission Studies 22, no. 2 (2005): 319–32. http://dx.doi.org/10.1163/157338305774756540.
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AbstractAfrican theologies are most often classified as either theologies of inculturation, or of liberation. Canaan Banana was one of few African theologians who combine authentic indigenization and liberation in their thought. The author, who knew Rev. Banana personally, based his analysis on Banana's writings and on interpretations by other scholars. Banana's theology was influenced by his ecumenical leadership as a Methodist minister, studies in the United States, involvement in the liberation struggle, and national leadership as the first President of Zimbabwe. Banana's liberation perspective, in contrast to those of most South African black theologians, dealt with issues of class rather than of color. His political theology, articulated when he was president of Zimbabwe, focused on the relation of socialism and Christianity. For him liberation involved struggle and even armed struggle. In his last decade former President Banana began to articulate a prophetic "Combat Theology." Banana stimulated a heated discussion on biblical hermeneutics in southern Africa by proposing deletion from the Bible of passages used to justify oppression. Believing that God is revealed also through creation and African culture, he found creative myths and images of Jesus in the cultures of his own Shona and Ndebele peoples. His contribution is a theology that can help Christianity to be both indigenous and socially relevant in 21st century Africa.
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Mtata, Kupakwashe. "Descola’s Model Of Religion and Nature Examined." Modern Africa: Politics, History and Society 5, no. 2 (2018): 77. http://dx.doi.org/10.26806/modafr.v5i2.197.
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Philippe Descola suggested a scheme to enumerate dispositions to nature in such a way as to take into account non-Western practices that tend to be overshadowed by the dominance of naturalism. He also deployed this scheme to account for other religious types in the world, which in the same manner tend to be obscured by Western Christianity. This article examines Descola’s ontological scheme in the light of the case of the Mwali cult in the Matobo Hills World Heritage Site in Zimbabwe. Data gathered through a protracted period of participant observation and interviews in Matobo Hills shows that instead of the fourfold scheme Descola proposes, his reference to incarnation and figuration is a more promising avenue in an attempt to account for religious forms and the various ways humans relate to their environments.
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Perkins, Pheme. "Christianity and World Religions." Interpretation: A Journal of Bible and Theology 40, no. 4 (1986): 367–78. http://dx.doi.org/10.1177/002096438604000404.
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The claim of the early church is one that the creative and saving power of God, embodied in the Lord Jesus, calls into being a community which is always trying to live out the implications of the divine refusal to accept cultural, ethnic, political, or other boundaries.
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Race, Alan. "Christianity and Other Religions: Is Inclusivism Enough?" Theology 89, no. 729 (1986): 178–86. http://dx.doi.org/10.1177/0040571x8608900303.
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Simpson, R. T. "The New Dialogue between Christianity and Other Religions." Theology 92, no. 746 (1989): 92–102. http://dx.doi.org/10.1177/0040571x8909200203.
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Mudyiwa, Mischeck. "SUPER ROMA AS A NEW RELIGIOUS MOVEMENT IN ZIMBABWE." Oral History Journal of South Africa 3, no. 2 (2016): 1–20. http://dx.doi.org/10.25159/2309-5792/17.
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Ever  since the  publication  of  Shako's  (2006)  pioneering  study  on  Super Roma,  the movement has become a subject of serious sustained research at the University of Zimbabwe. This present article explores and examines the impact of Super Roma theology on traditional Christian theology and practice. It specifically investigates the extent to which Super Roma theology contradicts, corrects or clarifies traditional Christian theology and practice. The main argument developed in this article is that, whilst it may be true that Super Roma theology may have something new to offer theologians, it presents a number of areas of potential clash with traditional mainstream Christianity- particularly in its interpretation of concepts such as creation, original sin, reincarnation and exorcism, among others. The article also argues that as a movement that is backed by some Roman Catholic priests and nuns, the factors favouring the expansion of Super Roma are more significant than the factors that threaten its existence.
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Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 1–13. http://dx.doi.org/10.25159/2412-4265/103.
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This paper is a first attempt to systematically present a history of Pentecostal Christianity in Zimbabwe. The paper first discusses the introduction of the Apostolic Faith Mission (AFM) in Zimbabwe before moving on to discuss some of the Pentecostal churches born out of the AFM. This is followed by a discussion of the 1980s and 1990s explosion of American type Pentecostal churches and the current Pentecostal charismatic churches that seem to be sweeping the Christian landscape in the country. The paper acknowledges the difficulty of writing a history of Pentecostalism in the country due to a lack of sources. It identifies AFM as the mother church of Pentecostal movements in Zimbabwe, but also acknowledges the existence and influence of other earlier movements. It has shown that the current picture of Zimbabwean Christianity is heavily influenced by Pentecostalism in mainline churches, African Initiated Churches (AICs) and the various Pentecostal movements.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Knitter, Paul F., and Norman E. Thomas. "Selected Annotated Bibliography on Missiology: Christianity and other Religions." Missiology: An International Review 29, no. 2 (2001): 267–70. http://dx.doi.org/10.1177/009182960102900244.
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Hick, John. "The Latest Vatican Statement on Christianity and Other Religions." New Blackfriars 79, no. 934 (1998): 536–43. http://dx.doi.org/10.1111/j.1741-2005.1998.tb01636.x.
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Pasura, Dominic. "Religious Transnationalism: The case of Zimbabwean Catholics in Britain." Journal of Religion in Africa 42, no. 1 (2012): 26–53. http://dx.doi.org/10.1163/157006612x629069.
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AbstractThis article examines the ways in which mainstream churches engender migrants’ maintenance of transnational ties and improve their integration into British society. It uses the Zimbabwean Catholic congregation in Birmingham as a case study. The central thrust of this article is that African diaspora congregations have emerged as public spaces to construct transnational identities and provide alternative forms of belonging, and have reinvented themselves as agents of re-evangelization to the host society. In contrast to other transnational ties such as remittances and hometown associations whose activities are orientated toward the homeland, reverse evangelization embodies the giving out of something to the host society. It is the awareness and ability to influence and shape the face of Christianity in Britain that gives African Christian migrants the agency to participate in other aspects of British society, providing an alternative path to integration. As the article argues, religious identities among Zimbabwean migrants should be seen not just as a religious phenomenon but also as markers of cultural difference from the host society, which constructs them as ‘other’.
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Hesselgrave, David J. "Christian Communication and Religious Pluralism: Capitalizing on Differences." Missiology: An International Review 18, no. 2 (1990): 131–38. http://dx.doi.org/10.1177/009182969001800201.
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Rather than looking for similarities between Christianity and other religions as stepping-stones, bridges, or points of contact for communicating the gospel to non-Christians, the author suggests that several risks are involved in this endeavor, including the possibility of emasculating propositional truth while coronating personal experience. He then argues that it is the very differences, not the similarities, between Christianity and other religions that hold potential for effective communication of the gospel. The article concludes with three reasons why cross-cultural witnesses need training and understanding in the living religions of the world.
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VanderWerff, Lyle L. "Book Review: No other Gospel! Christianity among the World's Religions." Missiology: An International Review 21, no. 3 (1993): 376–77. http://dx.doi.org/10.1177/009182969302100347.
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Neville, Robert Cummings. "Book Review: No other Gospel! Christianity among the World's Religions." International Bulletin of Missionary Research 17, no. 3 (1993): 137–38. http://dx.doi.org/10.1177/239693939301700311.
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Swanson, Mark N. "Book Review: No Other Gospel!: Christianity among the World's Religions." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 2, no. 1 (1993): 117–20. http://dx.doi.org/10.1177/106385129300200110.
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Sinkinson, Christopher. "Questions People Ask 11. Is Christianity Better Than Other Religions?" Expository Times 107, no. 9 (1996): 260–65. http://dx.doi.org/10.1177/001452469610700902.
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Hamilton, Kenneth. "Book Review: No Other Gospel! Christianity among the World's Religions." Interpretation: A Journal of Bible and Theology 48, no. 3 (1994): 317. http://dx.doi.org/10.1177/002096439404800332.
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Stewart, Jon. "Hegel’s Account of Christianity and Religious Alienation." European Journal for Philosophy of Religion 13, no. 1 (2021): 129–52. http://dx.doi.org/10.24204/ejpr.v13i1.3017.
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In his Lectures on the Philosophy of Religion, Hegel argues that the development of the religions of the world leads up to and culminates in Christianity, which is the one true religion. One key element which separates Christianity from the other religions, according to Hegel, concerns the issue of alienation. He argues that the previous religions all contain some form of alienation, which can be found in their conceptions of the divine. In this paper, I wish to examine Hegel’s view that Christianity alone overcomes religious alienation. What is it that makes Christianity so special in this regard? This is a particularly important issue given that the question of alienation is so central in the post-Hegelian thinkers such as Feuerbach, Bauer, and Marx, who all insist that, far from overcoming alienation, Christianity is guilty of causing it. I wish to argue that this issue provides new insight into the old criticism of Hegel as a thinker of abstraction.
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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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Grizzle, Alton, and Felipe Chibás Ortiz. "Representation of religion in print media in Britain and Jamaica: a comparative study." Revista Extraprensa 13, no. 1 (2019): 96–113. http://dx.doi.org/10.11606/extraprensa2019.152527.
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This study is an investigation made in 2013 on the representation of six religions and secular groups in the mass media in three newspapers in the UK and one in Jamaica. Through content analysis, the authors attempted to ascertain, among other things, which religion was more prominent in the news, the sources used and the main discourse or subject about these religions. In conclusion, there are no major differences in the representation of religion across these media systems and countries, which have similar culture and socio-political contexts. Islam and Christianity received most “negative” representations, although Christianity and other religions also had some “positive” framing, and some religions are not represented at all. Freedom of religion and inter-religious dialogue is relatively absent from the public and journalistic discourse.
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Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.
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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religious belonging, which proposes that people could or should belong, believe, and practice as many religions as they want or can. In the Christianity–African spirituality context, this phenomenon poses some challenges for both Christianity and African indigenous spiritualities. This article intends to critically address the tensive constellation of African spiritualities and Christianity over the expectations of multiple religious belonging. It argues that there are discrepancies in the Christianity–African spiritualities constellation for multiple belonging. It suggests another approach to the question of religious/spirituality concatenation in Africa.
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Jørgensen, Jonas Adelin. "“Kristendommens absolutte status”: Religionsteologien hos Ernst Troeltsch." Dansk Teologisk Tidsskrift 77, no. 2 (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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Lee, Richard Wayne. "Christianity and the Other Religions: Interreligious Relations in a Shrinking World." Sociological Analysis 53, no. 2 (1992): 125. http://dx.doi.org/10.2307/3711119.
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Carr, Anne. "Merton's East-West Reflections." Horizons 21, no. 2 (1994): 239–52. http://dx.doi.org/10.1017/s0360966900028498.
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AbstractWhile the writings of Thomas Merton sustain their popularity twenty-five years after his untimely death, his later reflections on Eastern religions have led some to believe he was no longer really a Christian in his last years. This article places the question within the current discussion of Christianity and other religions and then argues for the centrality of Merton's Christianity in his appropriation of other traditions of transformation. It does this by underscoring his focus on experience rather than doctrine and suggesting the abiding Christian center of that appropriation.
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Jafar, Ali. "Extended Meaning of Prophet and Prophecy: Reviewing “New Shelter” of Ahmadiyyah and Mormonism." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (2018): 1. http://dx.doi.org/10.22515/dinika.v3i1.129.
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This study looks at the contemporary phenomena of the birth of two religions within Islam and Christianity, namely Ahmadiyyah and Mormonism. Through the frame of world religion classification, this study emphasizes what makes these sects become and classified by many scholars as ‘New Religions’ while other sects are not. This study re-looks at how hybrid religions have been crafted, developed and classified based on the age of the religion and where those religions first appeared, this study also looks at the historical process of how these hybrid religions became new religions. By considering the historical process, understanding prophecy, religious teaching, believe and particular interpretation over the main religions, this study aims to understand the emergent process of ‘new religions’ as temporary shelters for illegitimate sects. By comparing two sects, I conclude that these new religions have some common grounds which can be seen through interpreting the meaning of ‘prophet’ and ‘prophecy’, religious entities that make these sects excluded from the big umbrellas they are under Islam and Christianity. Keywords:Religion, Sect, Prophet, Prophecy
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Cohn-Sherbok, Dan. "Ranking Religions." Religious Studies 22, no. 3-4 (1986): 377–86. http://dx.doi.org/10.1017/s0034412500018394.
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Recently there has been considerable debate about the relationship between the religions of the world; in particular Christians have been anxious to formulate a theology of other religions which transcends the traditional Christian belief that God's revelation and salvation are offered exclusively in Jesus Christ. In this context a number of theologians have questioned the finality of Christ and Christianity. Professor John Hick for example - the leading proponent of this view - speaks of a Copernican revolution in theology which involves a radical transformation of the concept of the universe of faiths. It demands, he writes, ‘a paradigm shift from a Christianity–centred or Jesus–centred to a God–centred model of the universe of faiths. One then sees the great world religions as different human responses to the one divine Reality, embodying different perceptions which have been formed in different historical and cultural circumstances. Similarly, the Roman Catholic priest, Raimundo Panikaar, endorses a new map of world religions. Advocating a revised form of ecumenism which strives for unity without harming religious diversity, Panikaar argues that the fundamental religious fact of the world's religions is the mystery known in every authentic religious experience. For Panikaar, this mystery within all religions is both more than and yet has its being within the diverse experiences and beliefs of the religions: ‘It is not simply that there are different ways of leading to the peak, but that the summit itself would collapse if all the paths disappeared. The peak is in a certain sense the result of the slopes leading to it.… It is not that this reality has many names as if there were a reality outside the name. This reality is the many names and each name is a new aspect.’ Such a vision of the universe of faiths implies that no religion can claim final or absolute authority.
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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
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Zamakhsari, Ahmad. "Teologi Agama-agama Tipologi Tripolar; Eksklusivisme, Inklusivisme dan Kajian Pluralisme." Tsaqofah 18, no. 1 (2020): 35. http://dx.doi.org/10.32678/tsaqofah.v18i1.3180.
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Tripolar typology is one of the approaches to theology of religions that was popularized by Alan Race. This typology is used as a standard in theological studies of religions, and is still widely used in the theological discourse of religions. Tripolar typology used to map various approaches theologians and theologians non-Christian on the relation of Christianity with religions. other This mapping is based on the similarities and differences in their perspective on other religions outside Christianity. The three typologies are exclusivism, inclusivism and pluralism.Komarudin Hidayat stated that there are five typologies of religious attitudes, namely "exclusivism, inclusivism, pluralism, eclecivism, and universalism". These five typologies do not mean that each is separated and disconnected from the other nor permanent, but rather it is said to be a prominent trend, considering that every religion or religious attitude always has the potential to produce the five attitudes above. Even though there are differences in theological types of religion with other religious scholars, such as Panikkar, who mentions three typologies: exclusive, inclusive, and parallelism, essentially the typological mentions contain the same meaning and meaning. Therefore, we will discuss the typologies of religion.
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Chitando, Ezra. "‘In the Beginning was the Land’: The Appropriation of Religious Themes in Political Discourses in Zimbabwe." Africa 75, no. 2 (2005): 220–39. http://dx.doi.org/10.3366/afr.2005.75.2.220.
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AbstractAs the political and economic crisis in Zimbabwe worsened between 2000 and 2003, the state embarked on an intense propaganda campaign. Facing an increasingly popular opposition, the state adopted a two-pronged strategy of marketing its programmes while subjecting the opposition to violence and negative publicity. Using various media, the propagandists sought to portray the ruling party (ZANU-PF) as a sacred movement fulfilling prophetic oracles that the black majority would reclaim the lost land. State functionaries systematically appropriated religious ideas, with concepts from Christianity and African traditional religions being used to buttress political statements. The controversial land reform programme was couched in religious terms and notions like sovereignty attained mythical proportions. This article examines the appropriation of religious themes in political propaganda in Zimbabwe. It analyses the communication environment in the country and how it facilitated the interface between religious and political discourses.
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Tarusarira, Joram. "Religious Politics in Africa: Fasting for Politics, or Political Fasting in Zimbabwe?" Exchange 49, no. 1 (2020): 31–52. http://dx.doi.org/10.1163/1572543x-12341548.
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Abstract In the post-colonial history of presidential aspirants in Zimbabwe, no politician has been as overtly religious as Nelson Chamisa, the current leader of the Movement for Democratic Change (MDC). Chamisa identifies himself as a politician and a pastor whose politics are guided by his Christian faith. However, he took religious rhetoric to mobilise support to an unprecedented level when he explicitly blurred the boundaries between functions by calling for and leading a week of fasting and prayer from 29th July to 4th August 2019. Through a digital ethnography of Chamisa’s Twitter posts and the direct responses to them posted by members of the public during the fasting and prayer week, this article investigates how this call was received by those who responded on Twitter and what this tells us about Zimbabweans’ perceptions of religious politics, that is, the deployment of dominant religions like Christianity in politics.
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Larkin, Brian. "ENTANGLED RELIGIONS: RESPONSE TO J. D. Y. PEEL." Africa 86, no. 4 (2016): 633–39. http://dx.doi.org/10.1017/s0001972016000589.
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When Meyer and I (Larkin and Meyer 2006) wrote our article on the shared similarities between Islam and Christianity, it was intended to interrupt what seemed to us then, and still seems to me now, the tendency for studies of Christian movements to be written as if Muslims did not exist in the same polity and vice versa. Difference has been the normative grounds upon which the scholarly literature on religion in Africa has been based, usually organized around a set of binary distinctions: animist movements are opposed to mission Christianity; traditional (often Sufi) Muslims are opposed to Salafis; mainline churches to the Born-Again movement; Islam to Christianity; both of them to animism; and, finally, religion to secularism. While the particular content changes, the structural ordering does not. It is undoubtedly important, as Peel argues, to understand the theological traditions that orient the attitudes and regulate the practice of adherents, but there are other dynamics that are also important and which the emphasis on difference occludes.
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Thompson, Geoffrey. "Christianity and World Religions: The Judgement of Karl Barth." Pacifica: Australasian Theological Studies 7, no. 2 (1994): 185–206. http://dx.doi.org/10.1177/1030570x9400700204.
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Hans Frei's description of Karl Barth's theological method as one of ‘ ad hoc correlation’ invites a new assessment of the relationship between §17 of the Church Dogmatics (‘Revelation as the Abolition of Religion’) and the wider argument in which it is set. On the basis of such an assessment, the claim is made in this article that §17 is an intrusion into an otherwise integrated theological argument and is occasioned only by Barth's attempt to correlate this wider argument to a then prevailing theory regarding Christianity's relationship to other religions.
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Anderson, Christian J. "World Christianity, ‘World Religions’ and the Challenge of Insider Movements." Studies in World Christianity 26, no. 1 (2020): 84–103. http://dx.doi.org/10.3366/swc.2020.0283.
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While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.
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Liu, Linhai. "The past and present of the Christianity in China." Chronos 36 (August 20, 2018): 197–220. http://dx.doi.org/10.31377/chr.v36i0.88.
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Christianity is on the list of the legitimate religions in modern China. Thepast several decades have witnessed a wide spread and rapid developmentof the Christianity across the country. As an important world religion whichhad first emerged in the West Asia and which has to a certain extent beenidealized as the symbol of the Western culture, or the democracy in specific,Chinese Christianity has been attracting attentions both from within andwithout, especially the scholars. Unlike other religions such as Buddhismand Taoism, the existence and development of Christianity in China areoften attached to special dimensions such as politics and ideology whichgo beyond the religion per se. In the expectation of many Westerners andChinese, the Chinese Christianity, especially the Protestantism is the hope forthe Western democracy. What does it mean for China in particular and for theworld in general for the upsurge of Christianity? Although there are variousresearches, an agreement is far from being reached. This short article tries totrace in concise the past and present of Christianity in China, the challengesit is facing, and to provide some thought on its history. A short caveat isnecessary before we proceed further.
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Bates, Dennis. "Christianity, culture and other religions (Part 1): the origins of the study of world religions in English education." British Journal of Religious Education 17, no. 1 (1994): 5–18. http://dx.doi.org/10.1080/0141620940170102.
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Bernier, Lucie. "CHRISTIANITY AND THE OTHER: FRIEDRICH SCHLEGEL'S AND F. W. J. SCHELLING'S INTERPRETATION OF CHINA." International Journal of Asian Studies 2, no. 2 (2005): 265–73. http://dx.doi.org/10.1017/s1479591405000124.
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Every culture is self-centred and distinguishes itself from others which are inadvertently positioned off-centre. Thus ancient Greece called the non-Greeks barbarians, and the ancient Chinese called their own country the Celestial Empire and considered those who did not practise their culture as barbaric. In the modern age, Europe distinguished itself from the non-West principally by two features: Christianity and capitalism. Generally, it is considered that Christianity produced capitalism (Max Weber), so that the former can really be considered the foundation of Western Culture. In my paper, I demonstrate that Christianity is used to measure and construct non-European peoples and cultures within the western perception of the philosophy of history. Christianity is given supreme value, and related religions are considered to be corrupted in varying degrees, with non-theistic cultures bringing up the very rear.
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Adeel, M. Ashraf. "Diversity and Exclusivity." American Journal of Islamic Social Sciences 26, no. 1 (2009): 70–85. http://dx.doi.org/10.35632/ajiss.v26i1.375.
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It is argued that religions seem to insist, paradoxically, on both exclusivity and diversity to inspire passionate commitment on the one hand and to allow for genuine choice of religion on the other. The argument is developed with special reference to Islam, with hints of similar strands of thought in Judaism and Christianity. The paradoxicality of this position of religions is similar to Kierkegaard’s interpretation of faith, as exhibited byAbraham in his sacrifice. Interpreting religions in this way provides us with a better context for understanding the exclusivism/pluralism debate.
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Adeel, M. Ashraf. "Diversity and Exclusivity." American Journal of Islam and Society 26, no. 1 (2009): 70–85. http://dx.doi.org/10.35632/ajis.v26i1.375.
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It is argued that religions seem to insist, paradoxically, on both exclusivity and diversity to inspire passionate commitment on the one hand and to allow for genuine choice of religion on the other. The argument is developed with special reference to Islam, with hints of similar strands of thought in Judaism and Christianity. The paradoxicality of this position of religions is similar to Kierkegaard’s interpretation of faith, as exhibited byAbraham in his sacrifice. Interpreting religions in this way provides us with a better context for understanding the exclusivism/pluralism debate.
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Yoo, Yohan. "Similar but Superior: Rhetoric of Coexistence Employed by Religions in Jeju Island, Korea." Religions 11, no. 4 (2020): 198. http://dx.doi.org/10.3390/rel11040198.
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Religions in Jeju, South Korea, have sometimes been in conflict with each other, but have generally coexisted peacefully. In a situation where diverse religions share an island that is isolated from the mainland, they have emphasized that they are similar yet superior to their rivals. Religions that were imported to Jeju, including Confucianism, Buddhism, and Christianity, have tried to make themselves look familiar to Jeju people on the basis of people’s knowledge of preexisting religions. These religions sometimes embraced rituals of preexisting religions to which people were strongly attached. The Jeju indigenous religion has also acknowledged that the ideas and practices of Buddhism and Confucianism have remarkable similarities to those of its own. Simultaneously, each religion in Jeju has claimed its superiority over others. Religions in Jeju have argued that other religions’ partial truth and limited value are in sharp contrast with the complete truth and superior value of their own. They have asserted that only they can provide the proper way of keeping the order of the universe or attaining salvation of human beings. This common rhetoric that “my religion is similar but superior to other religions” has been repeated in Jeju, in order to persuade people outside the religion to accept or at least approve it on the one hand, and to maintain the peaceful coexistence with other religions on the other hand.
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Pătru, Alina. "Cultural differences and their impact on the ecumenical issue in today’s Judaism." Review of Ecumenical Studies Sibiu 9, no. 1 (2017): 53–69. http://dx.doi.org/10.1515/ress-2017-0005.
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Abstract It is not only the case of Christianity that different religious options spring from cultural differences, but it goes the same for other religions too, even for ethnic religions. Using the example of today Judaism, this study seeks to show how different cultural backgrounds lead to different religious forms, and how they may bring about tensions between members of the same religion. I shall bring up to discussion situations where the cultural differences are finally bridged, as well as others where they persist, feeding the strained relationship. Via the example of Judaism, I shall elaborate on the importance of non-religious factors in the appearance of confessional differences and the attitude towards other practitioners. The material allows theologians to draw a comparison with the situation within Christianity and to reach to useful conclusions for Christian ecumenism.
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Fazel, S., and Khazeh Fananapazir. "A Bahá’í Approach to the Claim of Exclusivity and Uniqueness in Christianity." Journal of Baha’i Studies 3, no. 2 (1990): 15–24. http://dx.doi.org/10.31581/jbs-3.2.2(1990).
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This article examines the nature of the claims of exclusivity in Christianity. Differing interpretations of certain scriptural passages have led to conflicts within the church and also between Christianity and other faiths. A Bahá’í approach is offered to reconcile these conflicts. The language of the Gospels is examined using insights gained from the Bahá’í writings and from contemporary Christian thinking. This perspective in the context of progressive revelation provides a rational framework on which similar issues in other religions can be approached.
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McBrayer, Justin P. "CHRISTIANITY, HOMOSEXUAL BEHAVIOR, AND SEXISM." Think 11, no. 31 (2012): 47–63. http://dx.doi.org/10.1017/s1477175612000036.
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Almost without exception, those in the West who think that homosexual behavior is morally wrong are Christians (the belief that all homosexual behavior is wrong is also common among the devotees of other Abrahamic religions, e.g. Islam, and perhaps among other cultural groups elsewhere in the world). But is it true that, assuming a traditional Christian worldview, there are strong reasons to think that all homosexual behavior is morally wrong? Traditionally, Christians have appealed to three independent sources to justify any given belief: church tradition, scripture, and reason. If a Christian is justified in believing that homosexual behavior is morally wrong, his reasons must appeal one of these three sources. As it turns out, however, this is a difficult trick to turn. None of these sources provides a clear reason to think that homosexual behavior is morally wrong, and at least one of them provides a clear reason for thinking that, in at least some cases, it is morally permissible.
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Danz, Christian. "Religious Diversity and the Concept of Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 1 (2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.
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SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of religion, a theology of religion has the task neither to give a foundation for other “religions”, nor that of Christianity. Only this could be a basis for a real pluralistic conception. From this starting point follows the question on how other religions understand religion.
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Komulainen, Jyri. "Raimon Panikkar's Cosmotheandrism — Theologizing at the Meeting Point of Hinduism and Christianity." Exchange 35, no. 3 (2006): 278–303. http://dx.doi.org/10.1163/157254306777814391.
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AbstractRaimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a prominent theorist of interreligious dialogue. This article provides an analysis of his theology of religions. On the basis of the most recent sources available, it appears that even his 'radical pluralism' cannot eschew the inherent problems characteristic of pluralistic theologies of religions.Unlike other pluralists, Panikkar does not subscribe to the Enlightenment tradition. Instead, his plea for the transformation of religions is based on an idiosyncratic 'Cosmotheandrism', which draws on both primordial religious traditions and existentialist philosophy. The prerequisites of interreligious dialogue, as outlined in his work, thus entail commitment to a particular cosmology and mode of consciousness.
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Darkwa Amanor, Kwabena. "Pentecostal and Charismatic Churches in Ghana and the African Culture: Confrontation or Compromise?" Journal of Pentecostal Theology 18, no. 1 (2009): 123–40. http://dx.doi.org/10.1163/174552509x442192.
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AbstractThe paper establishes the reality of conflict between Pentecostal and Charismatic Churches in Ghana and the African culture. It examines the history of this conflict since the early days of Christianity in Ghana as well as the causes of the conflict. It also looks at the effects of the conflict on the dialogue expected between Christianity and the African culture, mediation efforts by third party governance and civil society organizations, and the theological implications of the antagonism for the Christian engagement with other non-Christian religions, especially, Islam, which shares Africa with Christianity.
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Odilov, Abror A. "ISLAM AND TOLERANCE: LOOKING THROUGH THE PRISM OF CENTURIES." JOURNAL OF LOOK TO THE PAST 4, no. 6 (2021): 4–8. http://dx.doi.org/10.26739/2181-9599-2021-6-1.
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This article analyzes issues related to religious life in Central Asia, specifically in the Movarounnahr and Khorasan regions, from the early Middle Ages to the Mongol invasion. The author describes the spread of Islam in the region, its causes, the fact that the principle of tolerance towards other religions in Islam has become an integral part of the social life. It is also the theory that the land of Movarounnahr was the place where tolerance emerged in the Middle Ages Index Terms: Islam, religion, Movarounnahr, Khorasan, tolerance, Christianity, Judaism, territory, other religions, mosque, church, temple
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Leightner, Jonathan Edward. "Markets need morality: perspectives from Islam, Christianity, and China." International Journal of Ethics and Systems 36, no. 1 (2019): 73–86. http://dx.doi.org/10.1108/ijoes-12-2017-0225.
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Purpose This paper aims to argue that markets need a foundation of morality to promote the long-run success of an economy. Design/methodology/approach Three types of ethical theories are discussed and compared with what the sacred scriptures of Islam and Christianity say and with what economic theory says. Examples from China are provided. Findings Markets need morality. Research limitations/implications There are more religions in the world than just Islam and Christianity; however, space limitations force me to only consider those two religions. Furthermore, there are more countries in the world than just China. However, space limitations force me to only pull examples from China. Practical implications Economists should recognize that markets need morality, and they should start teaching that to their students. Social implications If markets are built on a foundation of ethics, then society prospers. In the absence of that foundation, societies falter. When a government, business and religious institutions see each other as complementary forces, then ethics can evolve. Originality/value The author knows of no other studies that explain the three types of ethical theories, compares those theories to what the sacred scriptures of Islam and Christianity say and to what economic theory says, and then uses examples from China to illustrate the need for morality.