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Journal articles on the topic 'Christianity and paganism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 January 2023

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1

Varacalli, Thomas F. X. "In Defense of Christian Exceptionalism." Catholic Social Science Review 25 (2020): 43–50. http://dx.doi.org/10.5840/cssr20202526.

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Steven D. Smith persuasively shows that paganism and Christianity are in a culture war that spans two thousand years. Throughout his book, he shows that Christianity is the exceptional religion in three ways. First, Christianity is more authentically open to philosophy than paganism. Second, Christianity does not sacralize the State. Third, Christianity provides a more fulfilling understanding of sexual ethics. Despite the exceptionalism of Christianity, it is currently facing a significant challenge from a renewed and secularized paganism. This secularized paganism is attractive due to the fallibility of human nature. However, Christianity’s theology and intellectual tradition provide meaningful answers and rebuttals to paganism’s more sensual claims.

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2

Hutton, Ronald. "Neo‐Paganism, Paganism and Christianity." Religion Today 9, no. 3 (June 1994): 29–32. http://dx.doi.org/10.1080/13537909408580718.

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3

Kolodnyi, Anatolii M. "The plurality of religious life in Ukraine." Ukrainian Religious Studies, no. 46 (March 25, 2008): 211–19. http://dx.doi.org/10.32420/2008.46.1926.

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Ukraine has been a religiously pluralistic country since its appearance on the world map. Already in its first power formation, the Kyivan Rus state coexisted in believing in their gods pagans of different tribes, an attempt to unite in one pantheon sought to execute (though unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived their spiritual world and Christianity after being baptized by Prince Vladimir in 988. He combined this religion with paganism in his beliefs and thus became a two-man. Otherwise it could not be. Paganism is a religious picture of nature and human activity in it. Christianity is a religious picture of man in his relationship with other people and God. That is why, having come to our territories, Christianity, because of the lack of some specific nature of its nature, could not replace or supplant paganism. It baptized him. That is why we now have practically not pure Christianity in the beliefs of the people, but Christianized paganism and at the same time linguistic Christianity. This syncretism is one of the foundations of the religious pluralism that characterizes the spiritual world of our people.

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Kolodnyi, Anatolii M. "Problems of Tolerating Interfaith Relations in Ukraine." Ukrainian Religious Studies, no. 47 (June 3, 2008): 5–12. http://dx.doi.org/10.32420/2008.47.1941.

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Ukraine has been a religiously pluralistic country since its appearance on the world map. Already in its first power formation, the Kyivan Rus state coexisted in believing in their gods pagans of different tribes, an attempt to unite in one pantheon sought to execute (though unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived their spiritual world and Christianity after being baptized by Prince Vladimir in 988. He combined this religion with paganism in his beliefs and thus became a two-man. Otherwise it could not be. Paganism is a religious picture of nature and human activity in it. Christianity is a religious picture of man in his relationship with other people and God. That is why, having come to our territories, Christianity, because of the lack of some specific nature of its nature, could not replace or supplant paganism. It baptized him. That is why we now have practically not pure Christianity in the beliefs of the people, but Christianized paganism and at the same time linguistic Christianity. This syncretism is one of the foundations of the religious pluralism that characterizes the spiritual world of our people.

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5

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

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6

Horák, Pavel. "“If the Base Fundamentals Are Too Much for You…”." Nova Religio 26, no. 2 (November 1, 2022): 30–48. http://dx.doi.org/10.1525/nr.2022.26.2.30.

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This article deals with the possible existence of doctrines in modern Paganism. Generally, Pagan studies scholars widely consider modern Paganism a religion without doctrines. Furthermore, Margot Adler, one of the early researchers of modern Paganism, established a narrative that practice is more important than beliefs in modern Paganism. However, based on ethnographic research conducted among modern European Pagans between 2014 and 2017, along with additional secondary data, this article argues that doctrines may emerge in situations of pressure or conflict, or while delineating boundaries and gatekeeping Paganism against other religions. In such situations, beliefs become enforced and turn into the basis of potential doctrines. Doctrines are authoritatively defined theoretical components of religion, comprising teaching, beliefs, and confessions. Their authoritative character has its historical roots in Christianity and tries to keep the doctrinal contents fixed using a dynamic of truth and falsity, which determines orthodoxy—distinguishing right faith from error.

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Kolodnyi, Anatolii M. "The phenomenon of Ukrainian religious pluralism." Religious Freedom, no. 17-18 (December 24, 2013): 101–6. http://dx.doi.org/10.32420/rs.2013.17-18.995.

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Ukraine is a religiously plural country since its appearance on the world map. Already in the first of its power formation, the Kiev-Rus power coexisted the beliefs of their gods of the Gentiles of various tribes, an attempt to combine them into a single pantheon sought to implement (albeit unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived in their spiritual world and Christianity after his baptism by Prince Vladimir in 988. He united in his beliefs this religion with paganism, and thus became two-sided. And it could not be otherwise. Paganism is a religious picture of nature and human activity in it. Christianity is the religious picture of man in her relationship with other people and God. That is why, having come to our lands, Christianity, because of the absence of any of its specific natural connotations, could not replace, but rather supersede paganism. It baptized him. Therefore, we now have virtually no pure Christianity in the beliefs of the people, but Christianized paganism and, at the same time, lucid Christianity. This syncretism is one of the foundations of the religious plurality that characterizes the spiritual world of our people.

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8

Tsyrempilov, Nikolay. "Noble Paganism." Inner Asia 17, no. 2 (December 9, 2015): 199–224. http://dx.doi.org/10.1163/22105018-12340042.

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Tibetan Buddhism, in the eyes of Orthodox Christian polemicists, was always seen as a harmful paganism, and fighting against this ‘superstition’ was a high priority. Based on analysis of nineteenth-century Russian Orthodox missionary articles, this paper examines the stereotyped portrayal of Tibetan Buddhism as a civilisational opponent to Christianity, and the ways Russian scholars, ethnographers, philosophers, and officials either supported or challenged this view. In this paper, I argue that, in Russia, the Orientalist paradigm is common to a greater degree among Christian clergy than in academic circles due to the status of a dominating religion the Orthodoxу enjoyed in Russia. The Russian missionaries’ support of imperial power was the essential factor. The clerics viewed themselves as carriers not only of Christian values, but also of the idea of Russian statehood and European civilisation in general. Russian Christian intellectuals repeatedly attempted to comprehend Buddhism rationally, but these attempts were highly formalistic. For them, academic study was never an end in itself, but, I argue, a convenient tool to achieve ideological domination and establish moral authority. However, their intellectual and psychological inability to view other religions as different, rather than false, was, and still is, an obstacle to mutual understanding and respect between Christianity and Buddhism in today’s Russia.

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Pailin, David A. "Book Reviews : Christianity Versus Paganism Today." Expository Times 100, no. 2 (August 1988): 76. http://dx.doi.org/10.1177/001452468810000241.

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Alekseevna-Titova, Tatyana, Kseniya Jurievna-Khusnutdinova, Elena Valeryevna-Frolova, and Elena Gennadyevna-Gushchina. "Kryasheny pagans: a cultural and psychological study of old tyaberdino village, the republic of Tatarstan." Revista de Investigaciones Universidad del Quindío 34, S2 (August 9, 2022): 223–30. http://dx.doi.org/10.33975/riuq.vol34ns2.930.

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Based on the expedition materials received by the authors in 2014, the article reveals the cultural and psychological characteristics of the sub-ethnic group of Kryashen-pagans in the village of old Tyaberdino, the Republic of Tatarstan. The purpose of the article is to study the ethnocultural characteristics of the Kryashen pagans. The main attention in the article is paid to the traditional rituals and customs of the life cycle, and the issues of ethnic self-awareness and self-identification of “unbaptized Kryashens” are raised. The article demonstrates the way paganism and Christianity are closely intertwined in the Kryashen calendar, festive and everyday traditions, folk beliefs and customs. First of all, such a synthesis of pagan and Christian rituals is due to the geographical location of the area and interaction with neighboring peoples. Secondly, during the periods of mass Christianization, paganism was not completely ousted from the consciousness of the Kryashen people, and Christianity was not fully understood yet. The authors of the article also describe the sacred rituals and places of worship that have survived at present among the Kryashen pagans. The materials of this article can be useful for ethnologists, social and cultural anthropologists, historians, museologists and culturologists, as well as anyone interested in this topic.

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Spracklen, Karl. "From The Wicker Man (1973) to Atlantean Kodex: Extreme music, alternative identities and the invention of paganism." Metal Music Studies 6, no. 1 (March 1, 2020): 71–86. http://dx.doi.org/10.1386/mms_00005_1.

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The German epic heavy/doom metal band Atlantean Kodex has written two concept albums based on the folklore and paganism of old Europe and the West: The Golden Bough and The White Goddess. The two albums owe their titles to two books that have influenced the rise of modern paganism, though they remain deeply problematical. In this article, I explore possibly the most important influence on Atlantean Kodex, which is also one of the most important influences on modern paganism: the 1973 horror film The Wicker Man. I discuss the ways in which the film uses the speculative folklore of Frazer and Graves to construct a set of invented traditions about paganism and its alternative, counter-Christian nature, which have made paganism appealing to extreme metal musicians and fans. In this discussion, I use examples from other metal bands and fans who have name-checked the themes and the traditions of the film. In discussing the folklore of the Wicker Man, I also explore the folk music used in the soundtrack, which has also contributed to the invention of modern paganism and extreme folk music. I conclude by suggesting that, although many pagans have adopted this extreme music and myth into their world-views, the myth of the Wicker Man is also used as a playful rejection of Christianity and its authority by those of a secular or humanist persuasion.

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Al-Nasarat, Mohammed. "From Paganism to Christianity. General Remarks on the Religious Changes in Petra (1st–6th Cent. AD)." Studia Ceranea 8 (December 30, 2018): 209–36. http://dx.doi.org/10.18778/2084-140x.08.12.

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The aim of this paper is to shed some light on the period of Petra’s passage from paganism to Christianity, which saw the deterioration of pagan beliefs and the struggle for survival between paganism and Christianity. The recognition of Christianity as the official religion of the Byzantine Empire in 313 AD did not mean that paganism had disappeared from Petra. In fact, most of the Nabataean temples in the city remained open until the second half of the 4th century AD, when the city was hit by the earthquake of 363. It was this event that had the greatest impact on the abandoning of the city’s temples, such as the Temple of the Winged Lions, the Temple of Qasr el-Bent and the Great Temple. The historical and archaeological evidence confirms the construction of a numer of churches in Petra, which received considerable attention from the Christian clergy and the administration of the city during the 5th and 6th centuries AD.

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Muri, Allison. "Paganism and Christianity in Kavanagh's "The Great Hunger"." Canadian Journal of Irish Studies 16, no. 2 (1990): 66. http://dx.doi.org/10.2307/25512829.

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Dam, Raymond Van. "From Paganism to Christianity at Late Antique Gaza." Viator 16 (January 1985): 1–20. http://dx.doi.org/10.1484/j.viator.2.301417.

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Downing, F. Gerald. "Book Review: Magic and Paganism in Early Christianity." Theology 104, no. 821 (September 2001): 365–66. http://dx.doi.org/10.1177/0040571x0110400514.

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Guzman, Gregory G. "The Barbarian Conversion: From Paganism to Christianity (review)." Journal of World History 11, no. 2 (2000): 367–70. http://dx.doi.org/10.1353/jwh.2000.0039.

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17

Gwynn, David M. "THE ‘END’ OF ROMAN SENATORIAL PAGANISM." Late Antique Archaeology 7, no. 1 (2011): 135–61. http://dx.doi.org/10.1163/22134522-90000155.

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The last decades of the 20th c. witnessed a seismic shift in how scholars approached the study of paganism in the increasingly Christian Roman Empire of the 4th and early 5th centuries. Older models which emphasised decline and conflict were challenged by a new awareness of the vitality and diversity of Late Roman paganism and its religious and social interaction with Christianity. The purpose of this short paper is to reassess the impact of this new scholarly approach, particularly upon our understanding of the paganism of the western senatorial elite, and the role that material culture has played and will continue to play in revealing the complex religious world of late antique Rome.

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Saradi, Helen G. "LATE PAGANISM AND CHRISTIANISATION IN GREECE." Late Antique Archaeology 7, no. 1 (2011): 261–309. http://dx.doi.org/10.1163/22134522-90000160.

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In Greece, late antique paganism is archaeologically attested at various sites, mainly through inscriptions, coins and pottery. Some of the aspects of late paganism examined here include evidence of early conversion to Christianity, the tenacity of paganism in Athens thanks to the Neoplatonic philosophers, and the preservation of Athens temples as a consequence of the strength of the citys cultural traditions and the respect for its venerable past. Other manifestations of late paganism are attested: in the international pagan centre of Eleusis, that attracted members of the upper class; in the taurobolium, performed until late in a suburb of Athens; in cults at caves, fountains, wells and in private residences; and at the site of destroyed temples. The paper also examines conversion of temples into churches, the destruction of pagan statuary or its preservation for aesthetic reasons, and the incorporation of pagan cultic symbols in churches.

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Giri, Himal. "Celtic Pantheism in Coelho's Brida." Patan Prospective Journal 2, no. 1 (September 13, 2022): 61–67. http://dx.doi.org/10.3126/ppj.v2i1.48123.

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This article investigates into pervasiveness of Celtic pantheism in Coelho’s Brida. Pantheism is a dominant theme in Celtic Christianity that is a modern form of Christian spirituality based in traditional belief structures and practices of the Celtic cultures of Britain and Ireland. The British religious studies scholar Marion Bowman Celtic spirituality defines Celtic Christianity that includes Celtic Christianity, and Celtic Paganism. While noting interrelations between other non-Christian forms, in this paper I mainly examine Celtic pantheism and analyze the interactions among the primary characters as portrayed in the novel.

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Salzman, Michele Renee, and Ramsay MacMullen. "Christianity and Paganism in the Fourth to Eighth Centuries." American Historical Review 105, no. 3 (June 2000): 984. http://dx.doi.org/10.2307/2651933.

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Kovalchuk, Andriy, and Andriy Man’ko. "Paganism in Ukraine as a potential for the development of religious tourism." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 132–42. http://dx.doi.org/10.30970/vgg.2018.52.10179.

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An artificial term “pagan” is used to denote someone who believes in his/her authentic religion different from Abrahamic religions: Judaism, Christianity, and Islam. There are 400–500 millions of pagans in the world. They are divided into such groups: 1) aboriginal or autochthonous cults are widespread mostly among indigenous peoples of Asia, Africa, America, Australia and Oceania, and have not only deep historical roots, but also have kept the polytheistic religious worldview of their ethnos; 2) representatives of “vernacular” paganism, which combines some elements of ancient beliefs (magic, cult of nature, cult of ancestors, fortune telling etc.) with a specific Abrahamic religion; 3) groups of supporters of healthy lifestyle and living well in the harmony with nature, pagan religions characterized by substantial syncretism with environment-oriented teachings; 4) religious denominations, which combine an autochthonous religion of its people with its current political aims. Overall paganism is one of the least aggressive religions in the world. Ukrainian pagans (Ridnovirs, rodovirs (Slavic Native Faith)) have approximately 120 communities in all regions of Ukraine. The biggest amount of them is concentrated in Vinnytska, Khmelnytska, Zaporizka, Dnipropetrovska, Poltavska, Lvivska oblasts and the city of Kyiv. There are no foreigners among all clerics-pagans, which is unusual for most Ukrainian denominations. Paganism is an indigenous religion of the Ukrainians, which stands up for the authenticity of our society and country. According to our calculations, there are more than 100 pagan sacred places in Ukraine: ancient and functional, more or less preserved and managed, attractive for tourists. Podillia, Podniprovia, the Carpathians, Pollissia are characterized by the greatest concentration of pagan sacred sites - places of worship of anthropogenic and natural origin: sanctuaries, temples, sacrificial altars, caves, cliffs, megaliths (dolmens, cromlechs, menhirs), petroglyphs, burial mounds, trees, idols, springs, pantheons etc. However, most of these places are not widely known or they are known only as natural or historical and cultural objects. In order to make those facts well known, it is necessary to organize an advertising campaign in support of this issue and to stop an adversary, biased attitude of the whole society or some representatives of separate religions towards paganism. In addition, it is important to stop destroying pagan sacred places and to turn them into touristic spots. Multiple highlights of the ethnical religious and cultural significance of Ukrainian pagan sacred sites will augment already known information about them and will add religious tourists and pilgrims to the general flow of travellers. Key words: paganism, Abrahamic religions, organization of religious tourism, paganism in Ukraine, organization of pilgrimage, religious tourism in Ukraine.

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Proskurina, Anna. "On the Issue of Performativity of Hymns." southern semiotic review 2020 i (January 2021): 74–86. http://dx.doi.org/10.33234/ssr.13.5.

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The article indicates that the study of the semantic-communicative component of hymns makes it possible to identify performative frameworks - “pillows”, on which the foundation of speech activity rests. Thus, the obligatory semantic-communicative component of the hymns is informing the deity about his/her qualities, in other words, it is praising. The article reviewed three hymns written in Old English (“The Kentish Hymn”, “The Cædmon’s Hymn”) and Early Middle English (“The Godric’s Hymn”). The author focuses on paganism in Old English hymns. Thus, the work emphasizes that at the dawn of Christianity, for a smooth transition from paganism to Christianity, the image of Jesus Christ was presented as the image of a leader (Cyning - Leader), while believers were represented as His warriors. The cross as the main Christian symbol often appears made of wood and is identified with the cosmic world tree growing right into heaven.

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Kolodnyi, Anatolii M. "Religious Network of Ukraine 2015 in its Confessional Section and Problems." Religious Freedom 1, no. 19 (August 30, 2016): 190–204. http://dx.doi.org/10.32420/rs.2016.19.1.968.

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Religious network of Ukraine has never been monoconfessional. Attempt of Prince Vladimir in the IX century to create a single pantheon of gods for the whole of Rus-Ukraine eventually remained unrealized. By introducing Christianity by state means, the ruler of Russia further complicated the picture of religious life, even though he sought to overcome polyconfessionalism in this way. In the end, he gave birth to official orthodoxy and two-sidedness, that is, the Orthodox paganism and pagan Christianity

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Svendsen, Anna. "C. C. Martindale (1879–1963), the History of Religions, and the Theological Imagination of David Jones (1895–1974)." Journal of Jesuit Studies 8, no. 4 (September 3, 2021): 565–84. http://dx.doi.org/10.1163/22141332-08040003.

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Abstract Although the work of his Jesuit contemporaries Ronald Knox and Martin D’Arcy is perhaps better known today, C. C. [Cyril Charlie] Martindale’s (1879–1963) thinking about “the relationship between paganism and Christianity” in the early twentieth-century theological debates surrounding the field of “History of Religions” would have a profound effect on the unique intersection of theological thinking and artistic form in the work of the British Catholic poet and painter David Jones (1895–1974). Jones’s reading of Martindale’s short story collection The Goddess of Ghosts (1915) in 1919 would help to resolve a “religious crisis” Jones experienced in his exposure to the arguments of the skeptical scholar of “History of Religions,” James Frazer. Martindale’s presentation of his ideas in a literary form not only provided Jones with a hermeneutic (derived from the church fathers) for thinking about the relationship between paganism and Christianity, but also suggested an artistic model for exploring theological ideas with literary language.

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Fossum, Jarl. "The Myth of the Eternal Rebirth Critical Notes On G.W. Bowersock, Hellenism in Late Antiquity1." Vigiliae Christianae 53, no. 3 (1999): 305–15. http://dx.doi.org/10.1163/157007299x00046.

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AbstractIn his famous work, Die Untergang des Abendlandes (ET, The Decline of the West [1928]), Oswald Spengler used the language of mineralogy to illustrate his thesis that in the Hellenistic age Greek philosophy and religion provided the hollow forms in which the Oriental material underwent a 'pseudomorphosis'. The simile used was the following: When a crystalline substance fills a hollow left in a geological layer made by a crystal which has disintegrated, the former is forced to take on the mould of the latter, thereby deceiving the observer who does not subject the substance to chemical analysis. In his slim book of less than 100 pages of text, Professor Glen Bowersock propounds a more perceptive view: 'Hellenism'-by which the author means Greek language, philosophy, and religion-did not disintegrate so quickly. Surely the great Dionysus remained alivc for a long time; in the chapter on 'Dionysos and His World', Bowersock cites that Dionysus is the 'controlling figure' in some beautiful late antiquity art work. Rather than effecting a 'pseudomorphosis' of Near Eastern religion, Hellenism was able to bring about a metamorphosis: it became a vehicle for 'strengthening and even transforming local worship without eradicating its local character' (p. 21). Bowersock also correctly notes: 'Christianity had a powerful influence on the paganism that prospered in the late antique world, to a degree [...] no less important than the influence-much more frequently remarked-of paganism on Christianity' (p. 26). However, in his eagerness to demonstrate the influence of Christianity upon paganism, Bowersock unfortunately makes many mistakes. This is rather glaring in his attempt at a 'thorough examination' of Epiphanius' account of the festival in the Alexandrian

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Bielawski, Paweł. "‘Bolszewizm starożytności’, czyli chrześcijaństwo jako Rewolucja. Perspektywa Nowej Prawicy Alaina de Benoist – wybrane aspekty." Studia Religiologica 54, no. 2 (2021): 181–94. http://dx.doi.org/10.4467/20844077sr.21.012.14203.

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“The Bolshevism of Antiquity” – Christianity as Revolution. The Perspective of Alain de Benoist’s New Right: selected aspects The topic of the article is the interpretation of Christianity by Alain de Benoist, thinker of the New Right. He believes that Christianity has brought about a revolution in the world-view of European peoples. Stating that it is ‘Paganism’ that was the original and authentic basis of European spirituality, mentality, and axiology, Benoist calls Christianity the “Bolshevism of Antiquity”. The article outlines the concepts of Christian desacralisation of the world, the inaugural dissociation, and the theory of progress. The analysis showed that the foremost revolutionary trait of Christianity is the radical dualism of the created and uncreated being, which is in direct contradiction with the pre- Christian / European ontological monism.

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GREENWOOD, DAVID NEAL. "Constantinian Influence upon Julian's Pagan Church." Journal of Ecclesiastical History 68, no. 1 (January 2017): 1–21. http://dx.doi.org/10.1017/s0022046916000609.

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Constantine's endorsement of and support for the Church left their marks in certain areas. His nephew Julian reacted against state-supported Christianity and promoted his own unique version of state-supported paganism. Previous scholarship had identified this as a ‘pagan Church’ co-opting features from Christianity, but this view has recently been challenged. This article argues that the traditional understanding of a ‘pagan Church’ is correct, and that it drew specifically upon some features of the Constantinian Church in the areas of theological content, leadership and symbols.

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Tumasonis, Elizabeth. "Klinger’s Christ on Olympus: The Confrontation between Christianity and Paganism." RACAR : Revue d'art canadienne 20, no. 1-2 (1993): 83. http://dx.doi.org/10.7202/1072761ar.

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Cooper, Michael. "Missiological Reflections On Celtic Christianity." Mission Studies 20, no. 1 (2003): 35–55. http://dx.doi.org/10.1163/157338303x00142.

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AbstractThe cultural context of contemporary western culture suggests that people continue to demonstrate strong religious and superstitious beliefs. Many suggest that pre-Christian religions such as Druidry, Asatru and Wicca (although debatable as a pre-Christian religion) are successfully confronting the west European context. With ideals of egalitarianism and environmental responsibility, Paganism criticizes western Christianity for its oppressive nature. While western culture has benefitted from modernization, however, it does not seem all that dissimilar from the religious climate of the Middle Ages. This article suggests that Celtic Christianity between 400-800 might provide an example of a Christianity that related to the culture in an effective manner. From Patrick to the wandering monks of Ireland, Celtic Christianity sought to evangelize a Pagan culture and re-evangelize a one-time "Christianized" western Europe that had been invaded by religious others.

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Kalu, Ogbu U. "Color and Conversion: The White Missionary Factor in the Christianization of Igboland, 1857–1967." Missiology: An International Review 18, no. 1 (January 1990): 61–74. http://dx.doi.org/10.1177/009182969001800106.

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Patterns of conversion to Christianity in Nigeria indicate that paganism collapsed more rapidly among the Igbo of southeastern Nigeria than among the Yorubas of the southwest. Early missionary accounts, dubbed as “missionary historiography,” have explained this phenomenon by the presence and labors of white missionaries. This is the white factor in the missionary enterprise. “Nationalist historiography,” however, has challenged “missionary historiography” by focusing on the role of black “native agents” in evangelization. Black replaces white color. This paper analyzes six cogent reasons why the presence of white missionaries elicited a favorable response to Christianity among the Igbo.

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Bauman, Rebecca. "Fellini’s Eternal Rome: Paganism and Christianity in the Films of Federico Fellini, Alessandro Carrera (2019)." Journal of Italian Cinema & Media Studies 9, no. 1 (January 1, 2021): 161–66. http://dx.doi.org/10.1386/jicms_00059_5.

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Review of: Fellini’s Eternal Rome: Paganism and Christianity in the Films of Federico Fellini, Alessandro Carrera (2019) London and New York: Bloomsbury Academic, 186 pp., ISBN 978-1-47429-761-5, h/bk, £72.00 Glossario felliniano: 50 voci per raccontare Federico Fellini il genio italiano del cinema, Gianfranco Angelucci (2019) Rome: Avagliano, 296 pp., ISBN 978-8-88309-416-3, p/bk, €20.00

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Jakovljević, Mladen. "Magic, paganism and Christianity in Sir Gawain and the Green Knight." Зборник радова Филозофског факултета у Приштини 48, no. 2 (2018): 209–28. http://dx.doi.org/10.5937/zrffp48-17469.

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Závodný, Andrej. "The Tension of Christianity and Paganism in the Oikonymy of Záhorie." Scientia et Eruditio 1, no. 3 (2017): 39–51. http://dx.doi.org/10.31262/2585-8556/2017/1/3/39-51.

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Frend, W. H. C. "Book Review: Christianity and Paganism in the Fourth to Eighth Centuries." Theology 103, no. 814 (July 2000): 295–96. http://dx.doi.org/10.1177/0040571x0010300421.

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Doran, Robert. "Christianity and Paganism in the Fourth to Eighth Centuries. Ramsay MacMullen." Journal of Religion 78, no. 4 (October 1998): 618–19. http://dx.doi.org/10.1086/490303.

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Basic, Rozmeri. "Between Paganism and Christianity: Transformation and Symbolism of a Winged Griffin." IKON 2 (January 2009): 85–92. http://dx.doi.org/10.1484/j.ikon.3.32.

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Hinson, E. Glenn. "Book Review: Christianity and Paganism in the Fourth to Eighth Centuries." Review & Expositor 96, no. 2 (May 1999): 315–16. http://dx.doi.org/10.1177/003463739909600220.

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Németh, György. "Szent Hilarion és a kocsiverseny." Vallástudományi Szemle 16, no. 1 (2020): 51–58. http://dx.doi.org/10.55193/rs.2020.1.51.

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The conversion from Paganism to Christianity was a slow process. Pagan magic was palpable reality for Christians, and they indeed took the field against it, as it is confirmed by the biography of Saint Hilarion. Hilarion (291–371) was a hermit and the founder of Palestinian monasticism. His biography was written by St. Hieronymus around 390 in Betlehem. Hilarion exorcised demons and healed the sick.

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Kitishat, Amal, and Hana Fathi Farajallah. "The Conflict between Paganism and Christianity in Irish Theatre: A Cultural Study of O’Casey’s The Drums of Father Ned." Journal of Language Teaching and Research 10, no. 4 (July 1, 2019): 791. http://dx.doi.org/10.17507/jltr.1004.14.

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While Irish theatre assures that it reflects Irish reality and aims at building a national identity in which religion is a significant marker, the plays of O’Casey contradict with this tendency. This study aims at discussing the conflict between an anti- Christian and pagan beliefs and Christian values in favor of anti- Christianity over Christianity. In this article, the researcher takes O'Casey’s The Drums of Father Ned as an example. The study discussed the tension between the pagan and Christian values as represented in the conflict between the pagan and religious characters, represented by Father Fillfogue who is the representative of Christianity; while The Celtic god Angus represents Pagan Celtic anti-Christian religion. Finally, the study proved that O'Casey presented a skeptical attitude toward Christianity and favored pagan Irish local, regional beliefs.

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Beavis, Mary Ann. ""Pluck the rose but shun the thorns": The ancient school and Christian origins." Studies in Religion/Sciences Religieuses 29, no. 4 (December 2000): 411–23. http://dx.doi.org/10.1177/000842980002900402.

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Although early Christianity had a "scholastic" dimension at an early stage, the place of the Greco-Roman urban institution of the school in the lives of Christians and the role of education in the development and dissemination of Christianity has not received much attention in recent scholarship. This article revisits this topic, with special reference to the concept of "competition." Three conclusions result: Christian students and teachers typically resorted to pagan schools; the Greco-Roman school system provided Christians with education in grammar and rhetoric that they put to good use in undermining paganism; and, to some extent, the schools may have provided a forum for proselytizing on the part of some Christian teachers and pupils.

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Marks, Jonathan D. "Rousseau's Use of the Jewish Example." Review of Politics 72, no. 3 (2010): 463–81. http://dx.doi.org/10.1017/s003467051000032x.

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AbstractRousseau refers to the Jews in major and minor works, setting them alongside the Greeks and Romans as models for republican politics. Yet Rousseau's use of the Jewish example has been almost entirely neglected. I argue that this example, which for Rousseau stands between paganism and Christianity, plays a unique role in Rousseau's political thought. In particular, Judaism, as Rousseau presents it, surpasses Christianity in its this-worldly emphasis on compassion and justice, an emphasis that even the classical republics that are Rousseau's usual models for social and political well-being cannot match. It does so, moreover, without fostering the dogmatism that, along with Christian otherworldiness, has, in Rousseau's estimation, helped to spoil European politics.

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Simón, Francisco Marco. "A Place with Shared Meanings: Mithras, Sabazius, and Christianity in the “Tomb of Vibia”." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (December 2018): 225–42. http://dx.doi.org/10.1556/068.2018.58.1-4.14.

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Summary Recent research has increasingly questioned the “grand dichotomy” between “Paganism” and Christianity and brings into light the prominence of spaces with shared meanings in diverse cults related to mystic beliefs and practices. An excellent example is Vibia's tomb within Praetextatus' catacomb, on the Via Appia. Dated to the 4th century AD, this place combines epigraphy and a fascinating iconography pointing to a mystic initiation of the deceased within a syncretic context.

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Ulrich, Jörg. "Ethik als Ausweis christlicher Identität bei Justin Martyr." Zeitschrift für Evangelische Ethik 50, no. 1 (February 1, 2006): 21–28. http://dx.doi.org/10.14315/zee-2006-0105.

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Abstract Ethics have Iong been a neglected matter in schalarship on early Christian apologetics. However, a closer Iook at the composition of the texts of Justin Martyr teaches us how important the references to Christi an ethics actually are in the run of his argument. The external reason forthat lies in the fact that Justin wants to prove the legal proceedings against the Christians in the Roman empire to be unjust and absurd. The inner reason is that he interprets Christianity as »true philosophy«: in view of the understanding of »philosophy~< in his pagan environment, this brings about fundamental ethical implications. Both his apologies and the dialogue with Trypho show how Justin employs ethical convictions as a criterio for Christian identity and as a trait of difference between Christianity and Paganism on the one hand, and between Christianity and Judaism on the other.

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Klingshirn, William E. "Christianity and Paganism in the Fourth to Eighth Centuries by Ramsay MacMullen." Catholic Historical Review 85, no. 4 (1999): 594–97. http://dx.doi.org/10.1353/cat.1999.0209.

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Bulas, Ryszarda. "Św. Kutbert - asceta, biskup i święty Kościoła anglosaskiego." Vox Patrum 49 (June 15, 2006): 101–12. http://dx.doi.org/10.31743/vp.8199.

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The author presents one of the best-known figures of northumbrian Church, in time of the transitional period from paganism to Christianity. On the base of two Lives of St. Cuthbert (The Anonymous life, Bede’s prose life) author describe life of Saint (childhood, youth, a monk, solitary life, a prior of Melrose and Lindisfarne, bishop of Northumbria). Finely author describes the spread of the cult of St. Cuthbert in Ireland, Scotland, North of England and Continent.

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François, Stéphane. "Réflexions sur le paganisme d’extrême droite." Social Compass 65, no. 2 (June 2018): 263–77. http://dx.doi.org/10.1177/0037768618768439.

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The neo-paganism, in its ethnocentric variant, becomes one of the most important spiritualities of the radical far right. It offers for these activists the possibility to reconnect with an ethnic/cultural identity that the universalism of Christianity has been destroyed. It allows, also, from a more strategic perspective, to develop synergies between groups and individuals scattered throughout the world. These synergies are manifested by an intellectual reciprocation, made of borrowing and re-reading. Theses exchanges are giving to this trend of the extreme right a particular intellectual coloring, which gives it a unique identity.

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Martínez Maza, Clelia. "Fearscapes cristianos en el Egipto tardoantiguo." ARYS: Antigüedad, Religiones y Sociedades, no. 14 (May 16, 2018): 153. http://dx.doi.org/10.20318/arys.2017.3989.

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Resumen: En este trabajo se aborda una de las funciones más interesantes que desempeñaron en la hagiografía egipcia los templos paganos y un paisaje de gran carga simbólica como es el desierto. Este escenario se presentó como un espacio liminal en el que se refugiaron los dioses paganos y desde allí continuaron contaminando ahora bajo la forma de demonios. Los templos ubicados en este espacio se convirtieron, por este motivo, en un lugar perfecto para dirimir el conflicto entre monjes y demonios que intentaban aterrorizarlos con gritos, ruidos, o incluso con ataques físicos más agresivos. Precisamente por su naturaleza impía, servía como prueba para comprobar el progreso espiritual en su recorrido monástico. A través de estos relatos con templos y demonios como protagonistas, los hermanos podían aprender los peligros que amenazaban su fe y la mejor forma de derrotar al diablo.Abstract: This paper explores one of the most interesting functions of the pagan temples and the desert as a symbolic landscape in Egyptian Hagiography. The desert represented a liminal place where pagan gods withdrew to continue polluting now in the form of demons and those temples located into this wild and chaotic geography become a perfect place to resolve the conflict between monks and demons. Demons tried to terrify to the monks, with shouts, and noises or even with physical attacks more aggressive. As a place of impiety, temples were a proof for checking their own spiritual progress in the monastic life. The brothers could learn through these accounts about temples and demons the dangers threatening their faith and the best way to defeat the devil.Palabras clave: hagiografía egipcia, paganismo, cristianismo, monjes, templos, Geografía.Key words: Egyptian Hagiography, Monks, Paganism, Christianity, Temples, Geography.

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Orlyansky, Evgeny. "The main features of the economic ethics of European paganism." SHS Web of Conferences 101 (2021): 02003. http://dx.doi.org/10.1051/shsconf/202110102003.

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This article is devoted to the study of the main distinguishing features of the economic ethics of religious and mythological systems of the main ancient ethnic groups of Europe in the pagan era. The economic ethics of these systems is the very first foundation of the Christian economic ethics that dominated in the traditional market economy. It formed the basis for its development in ancient philosophy and, then, in Christianity. This economic ethics is most clearly expressed in ancient Greek mythology. But it is not limited to this, and its main features are also present in the religious and mythological systems of other European ethnic groups (Scandinavians, Celts, Balts, Slavs), which gives it the universal character.

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Ekpenyong, Ekpenyong Obo, and Ibiang Obono Okoi. "Africanization of Christianity: Henry Venn’s indigenization of Christianity." International Journal of Humanities and Innovation (IJHI) 4, no. 2 (June 30, 2021): 82–85. http://dx.doi.org/10.33750/ijhi.v4i2.134.

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The history of Christianity has always been a two-way process of transformation in any given culture. Christianity and paganism are reciprocal; Christianity is necessary for revelation to be fulfilled, but the actual quality of this fulfillment depends upon the quality of the religious man transformed by revelation. Christianity, as a result of this, needs a natural religion, the same way it needs all human realities as the sole mission is to save what has first been created. The link between Gospel and culture is that Gospel whenever its introduced and established in a new culture, is “transposed” in a particular way a sweet melody into a new key. Moreover, the Gospel, when transposed from its biblical world to other cultural worlds, undergoes change itself as well as causing these other worlds to change. Crowther created an astonishing impact and contribution after his consecration in 1864; as he strived to indigenize or Africanize Christianity to make it possible for the Christian faith to be accepted by Africans without having to give up or disown their cultural values. This work seeks to find what part Henry Venn, the dynamic and accomplished secretary of the Church Missionary Society, played to see how Christian faith can go well together or combine with African beliefs and practices to produce Christianity which may become a religion for Africans. This work has shown that Henry Venn's ideas on native Church organization include: the native Church needs the ablest native pastors for its fuller development and that it should be under a native bishop and that a native Church is organized as a national institution. This work adopted a qualitative method that used historical and content analysis. This work concluded that for the Africanization of Christianity to be actualized, African Church must have its liturgy or incorporate what was good of the native religions to develop an authentically African Christianity. And that reducing the various African vernaculars into writing and developing native literature was a first step in the reforming movement toward Africanization of Christianity; just as Venn urged Crowther to undertake the translation of the Bible into Yoruba and to preach in Yoruba even while still at Freetown.

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Balsys, Rimantas. "PAGANISM OF LITHUANIANS AND PRUSSIANS: RITUAL LAUGHTER." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 29 (2021): 5–9. http://dx.doi.org/10.17721/1728-2659.2021.29.1.

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Ritual laughter is considered an integral part of the rituals used to make sacrifice to the ancient gods. This article analyzes instances of ritual humor in written sources from the 16th to 17th century and echoes of the joke in calendars, family traditions and folklore in the 19th and 20th centuries. The aim is to investigate how jokes and fun were understood in the religion and mythology of the ancient Balts; what influenced the expression of this sort of joke and how; and what forms and manners for eliciting jokes and fun are recorded in written sources, customs, traditions and folklore. Information in the written sources from the 16th and 17th centuries (even if it is fragmentary) shows Lithuanians and Prussians knew of ritual laughter which is a component part of rituals for making sacrifices to the ancient gods. The aim of ritual laughter was to succeed in making the gods happy (especially gods protecting agriculture and its different branches). From the examples presented, although there might not be many of them, we can nonetheless determine that the ritual laughter of the Lithuanians and the Prussians was divided into two categories: a) the happy god (with the request and wish the god would be happy) and b) the ritual laughter and fun of participants in rituals. After Christianity came to dominate in the late 17th century, ritual humor became an important part of calendrical, family and other customs, recorded in folklore and echoed in everyday speech and phraseology.

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