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1
Mondry, Henrietta. "Synthesizing Religions: Vasily Rozanov’s “Phallic Christianity”." Religions 12, no. 6 (June 9, 2021): 430. http://dx.doi.org/10.3390/rel12060430.
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Vasily Rozanov was one of the first Russian writers of the fin de siècle to create a nexus between the study of the history of world religions and the history of sexuality. He viewed Christianity’s asceticism as a source of the disintegration of the contemporary family. This article examines Rozanov’s strategy to synthesize religions and to use pre-Christian religions of the Middle East as proof of common physical and metaphysical essence in celestial, human, animal, and mythological human/animal/divine bodies. I argue that while his rehabilitation of the physical life by endowing it with religious value was socially positive, his self-proclaimed “mission of sexuality”, when politically motivated, was manipulative and incorporated the notion of the atavistic ‘survivals’. In conclusion, I explain that Rozanov’s monistic search for the divine in the physical body as well as his strategy to synthesize religions were additionally driven by his personal doubts in the preeminence of Christian eschatology.
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Boone, N. S. "D. H. Lawrence’s Theology of the Body: Intersections with John Paul II’s Man and Woman He Created Them." Religion and the Arts 18, no. 4 (2014): 498–520. http://dx.doi.org/10.1163/15685292-01804002.
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This article examines the philosophical foundations of both D. H. Lawrence’s sexual ethics and the “theology of the body” developed by Pope John Paul II. Although Lawrence is often viewed, rightly in most cases, as a critic of Christianity, and even though his work has been scorned or outright banned by Christian groups over the years, Lawrence’s overarching view of life in his later years was remarkably amenable to Catholic Christianity. Linking Lawrence with Christian and even Catholic thought is not unique, as two books from the 1950s make claims very similar to mine. But these critical works are almost six decades past, and this article primarily contributes to this earlier criticism by aligning Lawrence with the theology of sexuality developed by Pope John Paul II. Though the Pope and Lawrence do differ on some points, they do not differ substantially in their philosophical stances regarding the mind/body relationship or the absolute necessity of full reciprocity in sexual intercourse. This essay does not claim that Lawrence was a Catholic, or even a Christian, or that if he had lived longer he would have converted to Catholicism. In his own mind, he had made a clean break with Christianity. But as some of his late essays extol the virtues of the Catholic Church’s development of the sacrament of marriage, Lawrence may not have been surprised to see how thoroughly his thoughts on sex and marriage align with those of the late Pope.
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Asuzu, M. C. "Sex Education: A Weapon of Mass Destruction?" Linacre Quarterly 67, no. 2 (May 2000): 41–56. http://dx.doi.org/10.1080/20508549.2000.11877575.
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Education has rightly been understood as fundamentally good for man. In this regard, education is taken in the correct sense both of information and of formation of man, especially of the younger generations. It helps them to achieve the utmost good, individually and societally. Therefore, education concerns the proper nature and good of man. Once these are misunderstood, education will be ill-conceived and ill-delivered. Man's sexuality as the sum total of what makes him male or female in each case is an important component of his nature – physical and metaphysical. It deserves study and education. That aspect of man's sexuality that has to do with physical genital intercourse constitutes a mere 10 to 15% of his sexuality. 1 It is, however, the most emotive, delicate, and educationally troublesome aspect of man's sexuality. There has, therefore, been continuing concern that education in this aspect of man requires the most careful and culturally correct environment, tools, and methods. Some societal value systems understanding of man is exclusively physical and organic (in other words, merely materialistic), denying the metaphysical and seeing the purpose of life as nothing more than pleasure. Secular humanism is one such. For this system to take hold of sex to “educate” on it is surely a prescription for disaster, that is, for man as a created “Homo sapient.” Overcoming the problem of the current secular humanist sex education onslaught should be facilitated by a proper understanding of the value base and value indoctrination of secular humanism. With that, there can be healthy efforts to limit secular humanism to the circles where it rightly belongs, in a free and multicultural world. But the other value systems, particularly Christianity, should make more meaningful progress by going beyond mere objection to secular humanism. Christianity should develop its own educational materials for both home and internal group education. Furthermore, it should also develop programs for an entire public education in these matters, with content that presents their own theistic ideal together with the secular humanist one in a factual and balanced manner. Since the days of Marie Stoops. Bertrand Russell, Havelock Ellis, and Margaret Sanger, the secular humanists have imposed unethically on everyone through the media (and eventually the schools). Christians should find the resources and personnel to promote their ideals, much as the secular humanists have done for nearly a century. Without them doing so, it will be nearly impossible to overcome the secular humanists, in my humble opinion. The theists’ appropriate sexuality education will surely not be a weapon of mass destruction, as the secular humanist model has been, but indeed a most needed service in the present world.
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Havryliuk, Tetiana. "Theology of incarnation - the latest word about the freedom of Greek Orthodox thought." Ukrainian Religious Studies, no. 88 (September 24, 2019): 14–22. http://dx.doi.org/10.32420/2019.88.1329.
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The article analyzes the key issues of the theology of the modern Greek theologian Chrysostomos Stumulis. Emphasizing the need for the development of Orthodox thought and a clear definition of its place and role in the modern world, the theologian raises issues that are a definite taboo not only for Orthodoxy, but for Christianity as a whole. The problem of the correlation of Eros love and Agape love acquires a new interpretation from theologian, which reveals new horizons for the creation of the latest Christian anthropology. In this context, the view of the theologian is revealed on the relationship between the key anthropological categories of Christianity - faith, love and freedom. Violation of their interaction generates a distorted embodiment of these qualities, which necessitates degradation both of society and of man. The theologian emphasizes that the inability of the Church for millennia to boldly raise the question of the nature of Eros and give him a worthy place in the nature of incarnation limits both the Church and the understanding of Christ. Modern theological thought must respond to problems that are too acute in society, despite the fact that they can be a challenging task for Orthodoxy. The ability of theology to respond to them, generates a "high risk" theology, which has the determination to speak and show the morbidity of an idealized past, dare to point out that some aspects of universally accepted truths are obsolete. The formation of a culture of embodiment is the basis upon which the theologian develops the Theology of the Word of the Flesh. Spirituality, which denies incarnation, in the opinion of the author, appears as pastoral idolatry and leads to dehumanization of society. Understanding the culture of theology as a manifestation of the culture of the flesh, as an expression of all aspects of human life in the perspective of their transformations through the Person of the Incarnate, appears as a continuation and expansion of creation. Love requires the adoption of matter and the human body. Only in this sense disclosure of a human as a Person, in the full extent of his creative spirit. Holistic understanding and a fair assessment of love - eros describes it as an opportunity for revelation and knowledge of both human personality and divine. Violating questions of love, sexuality, desire and satisfaction, the theologian indicates that they have not only anthropological nature, but are a holistic manifestation of the essence of the church body. Consequently, the accusation of Eros by Orthodox theologians points to an inhuman society, full of objections and accusations in human existential self-consciousness. The theologian draws attention to the need for theological discourse in the 21st century in the context of the formation of modern anthropology, in the aspect of disclosure of its completeness, which was lost in the abolition of theology.
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Woodill, Sharon. "Christianity and Sexuality." Girlhood Studies 11, no. 2 (June 1, 2018): 127–29. http://dx.doi.org/10.3167/ghs.2018.110210.
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Kern, Stephen. "Modernist Ambivalence about Christianity." Renascence 73, no. 1 (2021): 57–75. http://dx.doi.org/10.5840/renascence20217315.
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Kern argues that the responses of Friedrich Nietzsche, James Joyce, André Gide, D. H. Lawrence, and Martin Heidegger to Christianity made up a Weberian ideal type. Accordingly: They all were raised as Christians but lost their faith when they began university studies. They all criticized the impact that they believed the anti-sexual Christian morality, with its emphasis on sin, had had, or threatened to have, on their love life. For that reason they were militantly anti-Christian but also ambivalent about Christianity. They worked to replace the loss of Christian unity with non-Christian unifying projects in literature and philosophy. Virginia Woolf, who was raised as an atheist, conformed to many of these elements of the ideal type but added another in criticizing the fragmenting patriarchal society that supported the dominant patriarchal Church of England. She envisioned new man-womanly and woman-manly types who could cultivate their understanding and love for one another in less polarizing and more humanizing ways.
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Oliver, Marcia. "Transnational Sex Politics, Conservative Christianity, and Antigay Activism in Uganda." Studies in Social Justice 7, no. 1 (November 19, 2012): 83–105. http://dx.doi.org/10.26522/ssj.v7i1.1056.
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In October 2009, a private member introduced the Anti-Homosexuality Bill to Uganda’s Parliament for consideration. This article analyzes the Bill within a broader context of transnational antigay activism, specifically the diverse ways that antigay activism in Uganda is shaped by global dynamics (such as the U.S. Christian Right’s pro-family agenda) and local forms of knowledge and concerns over culture, national identity, and political and socio-economic issues/interests. This article lends insight into how transnational antigay activism connects to and reinforces colonial-inspired scripts about “African” sexuality and the deepening power inequalities between the global North and South under global neoliberalism, and raises some important questions about how the racial and gender politics of the U.S. Christian Right’s pro-family agenda travel and manifest within the Ugandan context.
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Di Berardino, Angelo. "Women and Spread of Christianity." Augustinianum 55, no. 2 (2015): 305–36. http://dx.doi.org/10.5840/agstm201555225.
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Two topics already studied to a sufficient extent are the spread of Christianity in the first centuries and the ministry of women in the early Church. This article focuses, however, on the contribution of women in making known the faith and Christian life in the context of everyday life. Some apostles were married and traveled together with their wives, who in turn spoke of their life with those with whom they came in contact. In this sense we may speak possibly of a ‘family’ apostolate. In the second and third centuries this mission took place especially inside their families among their husbands and children. Then, as now, grandmothers and mothers were the vehicles of transmission of the Christian faith, in as much as they taught to the children their first prayers and the foundational elements of the faith.
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Viktorov, M. "Angiography of early Christianity in Chersonesos." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 6–10. http://dx.doi.org/10.33920/nik-01-2003-01.
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This paper is devoted to the life of Christian ascetics, whose spiritual feat was of great importance for the life of Crimean societies in the first centuries after the birth of Christ. It is emphasized that the Holy equal-to-the-apostles Prince Vladimir was Baptized in the land where the seeds of Christianity were already sprouted. In the Crimea of the early Christian period, Clement of Rome, Martin the Confessor, and the bishops of Kherson, Basil, Ephraim, Eugene, Epherius, Agathodorus, Elpidius, and Capito, left a gracious mark.
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Seo, Anna. "Xu Guangqi’s Thought On Supplementing Confucianism With Christianity." Lingua Cultura 6, no. 1 (May 31, 2012): 108. http://dx.doi.org/10.21512/lc.v6i1.398.
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Xu Guangqi is one of the most influential Chinese scholars who accepted Christian faith during the late Ming dynasty. His idea of “supplementing Confucianism and replacing Buddhism by Christianity” had great impact on the development of Christianity in China. His idea, however, has often been accused of syncretism, and genuineness of his Christian faith has been put into question. Some argue that his theology lacks Christology. Others suggest that his ultimate goal was to achieve the Confucian political ideals through adopting some of the Christian moral teachings. Through the analysis of Xu Guangqi’ works and life, we find that he accepted all the essential Christian doctrines and Christology is the core of his understanding of “Tianzhu”. His view on Confucianism itself istransformed through Christian perspective. In his new understanding, the ultimate goal of Confucianism is to serve and to worship “Tianzhu”，same as Christianity. The ultimate problem of life is to save one’s soul.Xu Guangqi considered his scientific works as a way to propagate Christian faith,since science was seen as an integral part of Christian thought and practice. His idea of “supplementing Confucianism by Christianity” integrated Confucianism into the overarching framework of Christian thought.
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Nash, James A. "Toward the Ecological Reformation of Christianity." Interpretation: A Journal of Bible and Theology 50, no. 1 (January 1996): 5–15. http://dx.doi.org/10.1177/002096439605000102.
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Christian theology and ethics are largely inadequate to confront the ecological crisis of today. They are in need of reformation. At the center of Christian faith, we shall not find a mandate to pollute, plunder, and prey on the rest of nature. Instead, we shall discover that the core affirmations endow all life with a moral significance that entails human responsibility toward the whole of nature.
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Jani, Anna. "Historicity and Christian Life-Experience in the Early Philosophy of Martin Heidegger." Forum Philosophicum 21, no. 1 (November 1, 2016): 29–41. http://dx.doi.org/10.35765/forphil.2016.2101.03.
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In his early Freiburg lectures on the phenomenology of religious life, published as his Phenomenology of Religious Life, Heidegger sought to interpret the Christian life in phenomenological terms, while also discussing the question of whether Christianity should be construed as historically defined. Heidegger thus connected the philosophical discussion of religion as a phenomenon with the character of the religious life taken in the context of factical life. According to Heidegger, every philosophical question originates from the latter, which determines such questions pre-theoretically, while the tradition of early Christianity can also only be understood historically in such terms. More specifically, he holds that the historical phenomenon of religious life as it relates to early Christianity, inasmuch as it undergirds our conception of the religious phenomenon per se, reveals the essential connection between factical life and religious life. In this way, the conception of religion that Heidegger establishes through his analyses of Paul’s Epistles takes on both theological and philosophical ramifications. Moreover, the historicity of factical life finds its fulfillment in our comprehension of the primordial form of Christianity as our very own historical a priori, determined by our own factical situation. Hence, historicity and factical life belong together within the situation that makes up the foundation of the religious life.
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Daniel, Clay. "Auden, Auden’s Milton, and Songs for Virgins." Literature and Theology 33, no. 4 (July 4, 2019): 414–33. http://dx.doi.org/10.1093/litthe/frz005.
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Abstract Deep though unexplored currents of W.H. Auden’s incipient Christian theology in ‘Song for St Cecilia’s Day’ become clearer when we read the poem with an eye on John Milton’s madrigal ‘At a Solemn Music’ and his musical tribute to virginity, ‘A Masque’. Auden closely identified Milton with the religious dualism that impeded his acceptance of Christianity, as well with the divided consciousness of the Protestantism whose disintegration was a primary source for contemporary global chaos; and his examination of art, religion, and sexuality consistently uses Milton’s poems as counter-texts off which to ‘bounce’ his own vision of Christian flesh and Christian spirit.
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Hogan, Trevor. "The Social Imagination of Radical Christianity." Pacifica: Australasian Theological Studies 5, no. 1 (February 1992): 67–83. http://dx.doi.org/10.1177/1030570x9200500107.
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This article reviews Gary Dorrien's Reconstructing the Common Good and Christopher Rowland's Radical Christianity. Dorrien aims to retrieve Christian socialism as a central and vital tradition of Christian social theology and practice. Rowland endeavours to show that despite, or because of, its historically marginalised position vis à vis the institutional churches, radical apocalypticism is anything but heretical. Christian hope represents a life-affirming disposition for a humanity confronting the possibility of its own collective death. If hope is to be prophetic, however, its witnesses must stipulate in what they hope and for whom. The constructive imagining of social order implies the need of a theological anthropology and social theory and ethics as well.
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Sanecka, Anna. "Christianity Facing the Ageing of Global Population." Journal of Education Culture and Society 6, no. 2 (January 2, 2020): 240–56. http://dx.doi.org/10.15503/jecs20152.240.256.
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The ageing population is a great challenge for the whole world including churches, Christian communities, Christian families and the so-called “Christian countries”. The respect and support for elderly people is almost a common rule of social life in developed countries regardless of religious views. But in the Christian world this obligation has very strong religious justification – obligation enshrined in the Commandments of Old (the fourth/fifth Commandment) and New (the second one of The Greatest Commandments of Love) Testaments. Therefore between the Christianity – understood as a set of different communities sharing their beliefs in Jesus Christ – and aging population there are many very different connections including among others: honour and respect, privilege, obligations, giving – receiving relations, duty, charity, solidarity, dependency. They are present both in the teaching and the practice of different Christian communities starting with Churches, through NGOs and Christian societies, ending with Christian families. The paper shows some of these connections. It also tries – based on a case of Poland – to answer the question whether the Christianity is ready to face the aging of global population.
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Mojsic, Sofija. "Kierkegaard as radical Christian thinker." Filozofija i drustvo 24, no. 3 (2013): 81–99. http://dx.doi.org/10.2298/fid1303081m.
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The main goal of this paper is the reaffirmation and emphasis of the radical, revolutionary aspect of Kierkegaard?s thought which has been mainly neglected in the standard literature on the Danish thinker. The author contends that there were two crises in Kierkegaard?s life: in 1838 and 1848. In 1838 Kierkegaard completely withdrew from the world and people into his ?hidden inwardness?, which he claimed to be the essence of true Christianity. In 1848 he broke through his isolation and spoke openly of his new conviction. He stressed the practical and revolutionary character of Christianity, which demanded revolutionary change of the entire society and inner revolution in the individual personality in accordance with the authentic early Christian faith.
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Klinken, Adriaan van. "Homosexuality, Politics and Pentecostal Nationalism in Zambia." Studies in World Christianity 20, no. 3 (December 2014): 259–81. http://dx.doi.org/10.3366/swc.2014.0095.
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Building upon debates about the politics of nationalism and sexuality in post-colonial Africa, this article highlights the role of religion in shaping nationalist ideologies that seek to regulate homosexuality. It specifically focuses on Pentecostal Christianity in Zambia, where the constitutional declaration of Zambia as a Christian nation has given rise to a form of ‘Pentecostal nationalism’ in which homosexuality is considered to be a threat to the purity of the nation and is associated with the Devil. The article offers an analysis of recent Zambian public debates about homosexuality, focusing on the ways in which the ‘Christian nation’ argument is deployed, primarily in a discourse of anti-homonationalism, but also by a few recent dissident voices. The latter prevent Zambia, and Christianity, from accruing a monolithic depiction as homophobic. Showing that the Zambian case presents a mobilisation against homosexuality that is profoundly shaped by the local configuration in which Christianity defines national identity – and in which Pentecostal-Christian moral concerns and theo-political imaginations shape public debates and politics – the article nuances arguments that explain African controversies regarding homosexuality in terms of exported American culture wars, proposing an alternative reading of these controversies as emerging from conflicting visions of modernity in Africa.1
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Berman, Sidney K. "OF GOD’S IMAGE, VIOLENCE AGAINST WOMEN AND FEMINIST REFLECTIONS." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 122–37. http://dx.doi.org/10.25159/2412-4265/109.
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This article interrogates what appears to be an inconsistency – the enduring prevalence of Christianity and the surge of gender-based violence (henceforth GBV) in Botswana, particularly as evidenced by murder-suicides. It investigates the possibility of a connection between Christianity and GBV. To search for such a connection, I used a feminist analytical approach to analyse the text of Hosea, Christian/Biblical teachings relating to gender and traditional Setswana socialisation. The book of Hosea, some Biblical teachings and some aspects of Setswana culture separate men and women in dualistic terms, present women as inferior to men, perceive women’s sexuality as devious, and prescribe violent control of women. Since this flawed outlook is evident in GBV in Botswana, I was led to investigate a hypothetical connection between GBV and Christian/ Biblical teaching. The article ends with recommendations for a response and for reconstructing a gender-empowering alternative.
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Gee Lim, Francis Khek. "Mediating Christianity in Contemporary Asia." Studies in World Christianity 18, no. 2 (August 2012): 189–203. http://dx.doi.org/10.3366/swc.2012.0015.
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This article aims to provide a broad survey of the intimate relations between media and Christianity in contemporary Asia by taking into account two overlapping strands of scholarship, one of technology and society, the other of religion and the media. Particular attention is given to how the invention of new media technologies causes important shifts in the ways people practice their faith and how Christian communities are formed in Asia. With the trend towards media convergence resulting in the blurring of the distinction between the ‘old’ and ‘new’ media and with people's differential access to forms of media in Asia, the article argues that an effort to achieve a more nuanced understanding of the interaction between media and Christianity in Asia has to examine how people's particular social, economic and political locations crucially influence their interpretations of various mediated Christian texts and their experiences of Christianity. Furthermore, the theological positions that Christian communities in Asia have toward diverse forms of media technology and the extent to which new media technologies are integrated into people's daily life shape the ways Christianity is practiced in different parts of Asia and the ways in which the actual contours of Christian religious boundaries are drawn.
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Goodhew, David. "Life Beyond the Grave: New Churches in York and the Afterlife, c. 1982–2007." Studies in Church History 45 (2009): 404–12. http://dx.doi.org/10.1017/s0424208400002655.
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Most studies of Christianity in recent British history are pessimistic about church life in Britain, varying only in the depth of their pessimism. Alongside the assumption that Christianity in Britain is in inexorable decline is the assumption that traditional Christian notions about the afterlife – and indeed stress on the afterlife at all – are fast disappearing. Even studies of charismatic Christianity, the most recent major Christian movement, see it as stagnant or in decline. However, a study of the city of York shows such pessimism to be overstated. Whilst mainline denominations are mostly in slow or rapid decline, a large number of ‘new churches’ have arisen. This paper shows how these churches perceive the afterlife. It uncovers a rich seam of contemporary theology from below. Though largely unknown to those outside its congregations, this strand of belief is already of considerable significance and is likely to become more so in the twenty-first century. This paper offers contemporary religious history, showing that dramatic shifts within Christian history are not solely the preserve of previous centuries, but have taken place in recent decades.
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Asamoah-Gyadu, J. Kwabena. "'Broken Calabashes and Covenants of Fruitfulness': Cursing Barrenness in Contemporary African Christianity." Journal of Religion in Africa 37, no. 4 (2007): 437–60. http://dx.doi.org/10.1163/157006607x230535.
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AbstractChildlessness is an issue of deep religious concern in Africa. Men, women and couples with problems of sexuality and childlessness make use not only of the resources of traditional African religions but also of the many Pentecostal/charismatic churches and movements that have burgeoned throughout sub-Saharan Africa in the last three decades. Initially this was the domain of the older African independent churches, as far as the Christian response to childlessness is concerned; the new Pentecostals have taken on the challenge too. Based on the same biblical and traditional worldviews that events have causes, these churches have mounted ritual contexts that wrestle with the issues of sexuality and childlessness. In pursuing this salvific endeavor, however, the needs of those who may never have children seem to have been neglected by the churches considered here and represented by the Pure Fire Miracle Ministries, a Ghana/Nigeria charismatic church located in Ghana. is partial approach to 'healing' childlessness has led to one-sided interpretations of what it means to be fruitful and prosperous and deepened the troubles of the childless.
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Chaturvedi, Namrata. "Indian Christian Spiritual Autobiography." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 26–43. http://dx.doi.org/10.1163/25424246-00301003.
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Krupabai Satthianadhan’s Saguna (1887–88), initially serialised in the Madras Christian College magazine is rightfully regarded as the first Indian spiritual autobiographical novel. Any study of this narrative compels one to explore the influence of the Evangelical autobiography on this genre in nineteenth century India as well as to engage with the distinctive aspects of an Indian Christian woman’s spiritual quest in British India. This study also argues for focus on the spiritual life of Indian Christianity as a valid way of according recognition to the experiences and struggles of the life of a religion that is outside of mainstream religious discourse in contemporary India.
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Gayatri, Erin. "Christian Torajan Youth in Perceiving Aluk To Dolo." Al-Albab 7, no. 1 (October 9, 2018): 91. http://dx.doi.org/10.24260/alalbab.v7i1.985.
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The fascinating influence of world religion has given important impact to the existence of indigenous religion such as Aluk To Dolo within the life of the Christian Torajan Youth who live in Yogyakarta. Aluk To Dolo as one of indigenous religions in Indonesia, in fact, is almost in the position of weak as its followers are decreasing in its region of origin, Tanah Toraja of Sulawesi. It is found that only one leader is still remaining in Toraja accompanied by the practice of Rambu Solo which is also still being maintained in the region. This work is based on the view of the youth toward Alok To Dolo as the youth play an important role to determine and negotiate the inheritance of their religion including indigenous religion within their life. This article examines how Christian Torajan Youth perceive Christianity and Aluk To Dolo. Data collection is conducted through depth interview and focused group discussion with a group of Christian Torajan Youth members who stay in Yogyakarta for their studies. They are affiliated to Torajan student organizations and Torajan tribal church in Yogyakarta. This work concludes that Torajan students perceive the Aluk To Dolo as pendamping agama or the companion of religion they practice (Christianity) besides perceiving it as their cultural home base. In other words, they mean the Aluk To Dolo for cultural practices supporting their Christianity practice in their life. It is also found that the decreasing of the practice of Alok To Dolo by the students is more caused by three factors including the distance to the origin land, the influence from the Toraja tribal church, and the literatures having influence in their believe. As student, although the Christian Torajan youth are close and more influenced by literatures in Christianity (church), they also practice the teachings of the local religion to keep their cultural identity.
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Stasson, Anneke. "Modern Marital Practices and the Growth of World Christianity During the Mid-Twentieth Century." Church History 84, no. 2 (May 15, 2015): 394–420. http://dx.doi.org/10.1017/s0009640715000116.
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Studies concerned with modernity, mission Christianity, and sexuality generally address how western, Christian gender ideologies have affected women or how they have affected modernization. This article approaches the nexus of modernity, Christianity, and sexuality from a different angle. One of the notable consequences of modernization was that young people in industrializing nations began demanding the right to choose their own spouse and marry for love. Several scholars have noted the connection between modernization and spouse self-selection, but none have explored the relationship between Christianity's endorsement of spouse self-selection and its global appeal during the mid-twentieth century. This article examines a collection of letters written by young Africans to missionary Walter Trobisch after reading his popular 1962 book, I Loved a Girl. These letters suggest that Christianity's endorsement of spouse self-selection and marrying for love gave it a kind of modern appeal for young people who were eagerly adopting the modern values of individualism and self-fulfillment. The practice of prayer provided relief to young people who were struggling to navigate the unfamiliar realm of dating in the modern world.
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Buchma, Oleg Vasyliovych. "Fundamentalism and Liberalism in Contemporary Christianity." Ukrainian Religious Studies, no. 35 (September 9, 2005): 69–86. http://dx.doi.org/10.32420/2005.35.1597.
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Christian modernism ends with neoclassical nihilism, which, unlike classical nihilism, which denied life in the name of the highest values, denies these values, replacing them with human values - "too human, because morality replaces religion, and progress, history itself, divine values "(J. Deleuze). This is Nietzschean nihilism of the "death of God" and the otherworldly
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Kolodnyi, Anatolii M. "The religious life of Ukraine in its prospects." Ukrainian Religious Studies, no. 48 (September 30, 2008): 12–22. http://dx.doi.org/10.32420/2008.48.1973.
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Ukraine has left a prominent mark in world religious history. I will not begin to substantiate my opinion here broadly, but I believe that it was Ukraine that gave way to Eastern Christianity, which ensured the preservation of Orthodoxy as its specific denomination. Moreover, in the thirteenth century, through its resistance to the invasion of the Tatar-Mongols, it preserved the Christian world from the onset of Islam. Through the Vladimir tradition, Ukraine has maintained the desire of the two branches of Christianity to fulfill the covenant of Christ so that they all may be one, and may (unsuccessfully) offer a possible path to this by their Union of Brest. Ukraine gave an example of the survivability of oncational Christianity, because no matter how much our souls died, our Ukrainian Christianity and the Poles with the Vatican and Muscovy (let us say in the words of the Apostle of the Nation somewhat paraphrased) did not die from our nation. Ukraine has exemplified poetic, artistic rather than holo-socialized Christianity through its organic union with the popular beliefs of the day before it. Ukraine gave the example of living, unskilled Christianity, which corresponded to the mentality of the Ukrainian as a creator, a hard worker. Ukraine gave in to somewhat feminized Christianity, given the significant role that women played in the lives of their people at the level of household and housewives.
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Maqsood, Ruqaiyyah Waris. "Christianity in the Arab World." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 153–58. http://dx.doi.org/10.35632/ajis.v15i3.2166.
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As Prince Charles commented in his opening words, "Jordan has long been conspicuousas a land of tolerance and peaceful coexistence between people of different faiths,"a coexistence increasingly abused by extremists of all three faiths included in the phraseAhl al Kitiib (People of the Book). Prince Hassan 's original intent in writing this book wasto brief Muslim Arabs on the nature of Christianity and Christian religious institutions.His major focus is on the historical development of the Eastern Christian traditions in theMuslim Arab milieu and the standing of Christians in Arab society today. ft is his intentionto provide Muslim Arabs with accurate and concise information about the Christianswho historically have lived in their midst. The text was first published in English andArabic by the Royal Institute for Inter-faith studies in Amman, Jordan. and should be classifiedunder both historical and theological sections. It is in wide demand in the Westbecause of the paucity of easily accessible relevant information.The Arab Christian tradition goes back to Christianity's very earliest days, antedatingIslam by those six centuries that witnessed the growth of Christian Trinitarian theology,the spread of the Church, and the division of that Church into different communions.Some of these historical communions have survived in the Arab world and bear titles thatusually are greeted with complete ignorance on the part of Christian tourists encounteringChristianity in Arab lands for the first time.As an overall picture of the historical development of Christian doctrine, this bookpresents the main features and arguments with exceptional clarity and a highly admirabledepth of understanding of extremely confusing issues. A more clear, precise, concisegestalt picture of the subject does not exist, so far as I know. The reader can follow thereasons for the various theological developments, the schisms that arose, and the passionswith which various positions and views were defended.The text is academic, excellent at history and explanation, and displays a sensitiveawareness of words and concepts that require careful definition. The Prince has presentedthe world of religious scholars and the issues that were so important to them that theywere (and remain) willing to sacrifice everything, even life. It does not show the world ofactual church people who regard themselves as the body of the living Christ, the devotedfollowers who strive to live good, prayerful lives pleasing to God by imitating the way ofJesus to the best of their ability. This is not a criticism, but I felt the book would have beenimproved with a short section on Christian spirituality to counter all the nitpicking andskullduggery that went on in the theological realm ...
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Damian, Theodor. "Christianity as Ideal Paradigm of Globalization." Journal of Interdisciplinary Studies 20, no. 1 (2008): 155–70. http://dx.doi.org/10.5840/jis2008201/29.
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With its varied definitions, globalization evokes both skepticism and optimism. This essay explores how globalization relates to secularization and culture, in particular Christianity, It analyzes major aspects of this relationship: man as a globalizing being communication and obedience, and the global village in its historic, contemporary, and eschatological dimensions, Christianity has many tools at its disposal that can be used to enhance co-habitation as an enriching experience in a globalizing world. Some of these tools may be found in the traditional rituals of the Christian Church, while others are embedded in Christian doctrines, St. Irenaeus' doctrine of recapitulation is of special relevance for globalization. These tools need to be re-discovered, reassessed, and put to work. The essay proposes a type of globalization that enriches human life and dignity, and that integrates and builds unity and hope.
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Hamilton, Bernard. "The Cathars and Christian Perfection." Studies in Church History. Subsidia 11 (1999): 5–23. http://dx.doi.org/10.1017/s0143045900002209.
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The Church’s Founder enjoined the life of perfection on all his followers, but the Cathars were unique in describing themselves as perfect or as ‘good men’. In all other forms of Christianity it is an observable fact that the more devout church members are, the more they are conscious of their imperfections and lack of goodness. This suggests that Cathar spirituality was very different from that of the mainline Christian churches, and it is this which I want to investigate here.
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Foster, Gaines M. "Conservative Social Christianity, the Law, and Personal Morality: Wilbur F. Crafts in Washington." Church History 71, no. 4 (December 2002): 799–819. http://dx.doi.org/10.1017/s000964070009630x.
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In 1895, Wilbur F. Crafts opened on office in Washington, D.C. and proclaimed himself a Christian lobbyist. Over the next quarter century, until his death in 1922, he mobilized churches and individual Christians to pressure Congress on behalf of bills, some he had written, to limit divorce, to control sexuality, and to restrict or prohibit the use of narcotics and alcohol. He also led an unsuccessful campaign for federal censorship of the movies. Crafts deserves more attention than historians of American religion have paid him. His legislative accomplishments render his career important in itself, but an analysis of his theology and lobbying efforts also helps historians better conceptualize social Christianity and the social gospel.
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Du Plessis, J. G. "Die teoloog as akademiese saboteur." Verbum et Ecclesia 11, no. 1 (July 18, 1990): 33–47. http://dx.doi.org/10.4102/ve.v11i1.1010.
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The theologian as academical ‘agent provocateur’ Some thoughts on the relation between Biblical science and the role of traditional Christian beliefs in everyday life. What the Biblical scientist teaches in the university is - and should be seen to be - relevant to the way the Christian tradition is supposed to shape everyday life. The Biblical scientist should live in constant dialogue between classical Christianity and the modern secularist world view in which Biblical science shares to a lesser or larger extent. The essay argues that the Biblical scientist should take classical Christianity as his point of departure. This entails a "theology in exile" within the academic community.
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Ivaniuk, Nataliia (s Vitaliia). "Can European society do without Christianity?" Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 108–18. http://dx.doi.org/10.52761/2522-1558.2019.14.10.
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The proposed article supports the need for Christianity as a religion that emphasizes the value of a human person, respectful and respectful of dangerous and temporal ideologies and temporal fashions. It indicates the concept of a person as the conquest of Christianity, which no civilization has occupied. It is Christianity that brings the infinite value of every representative human being as unique, unique, autonomous, endowed with the inner world, but capable of being in communion with others. The works of well-known European thinkers are analyzed that believe that Christianity has cultivated the spiritual values and priorities of European society and has allowed Europe to get rid of barbarism. In particular, the necessity of Christian ethics, which helps to live peacefully and favors tolerance and forgiveness, is justified. Evangelical ethics, like no other, teaches sacrifice and love for others. Seeing the needs of others and putting oneself in its place is a call from a Christian who imitates Jesus Christ. It also reveals the necessity of the Christian faith, which helps the individual and society to find answers to the main metaphysical questions and overcome the crisis, which is characterized by the lack of meaning in the life and activity of the individual.
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Carrara, Paolo. "Plutarch, Life of Romulus 28,4-10: Hidden Anti-christian Controversy?" Ploutarchos 16 (October 29, 2019): 3–14. http://dx.doi.org/10.14195/0258-655x_16_1.
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In Vita Romuli, 28, 4-10, Plutarch argues against those who believe that the body may raise to a divine condition with the soul. Plutarch’s position is of course consistent with his Platonic belief. Nevertheless the emphasis he seems to devote to such a topic, which only in part seems to be explained by the criticism on Romulus’ deification, could be explained with a polemic reaction against some odd ideas that were circulating in those times. I suggest that these ideas could come from Christian environment, although until now we do not possess any certain evidence that Plutarch could know Christianity.
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Mortimer, Sarah. "De Veritate." Grotiana 35, no. 1 (December 6, 2014): 75–94. http://dx.doi.org/10.1163/18760759-03501006.
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Grotius always claimed that De veritate was not a controversial work, but it was not as innocuous nor as straightforward as Grotius would have his reader believe. It was the theological counterpart to his groundbreaking De iure belli ac pacis and it offered a distinctive version of Christianity which could complement his system of natural and international law. Both works were built upon a particular conception of human nature and natural law, one which was not shared by many of Grotius’ contemporaries. In De veritate, Grotius emphasised that human beings could and should embrace Christianity voluntarily, in response to the revelation they found in the Scriptures. In this way, Grotius provided a way of understanding Christianity which did not appeal to any innate notion of God, and which removed the Christian religion from the sphere of nature and from the shared civic life which was built upon natural foundations. His aim was to shield civic life from the potentially destabilising effects of religious controversy and to promote Christian morality, but his ethical reading of Christianity brought with it important political and theological consequences. This article will show both the novelty, and the instability, of Grotius’ conception of Christianity.
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Goh, Daniel P. S. "Rethinking Resurgent Christianity in Singapore." Asian Journal of Social Science 27, no. 1 (1999): 89–112. http://dx.doi.org/10.1163/030382499x00219.
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AbstractIn the past two decades, the dramatic growth of Protestant Christianity in Singapore, fuelled by the worldwide Christian Charismatic Renewal, has attracted sociological attention. This paper discusses the historical development of Singaporean modernity and the concomitant rise of the existential self. The argument is that increasing distantiation of individuals from rationalizing societal and cultural institutions in modernity leads to increasing self-consciousness and simultaneously, the transcendentalization of the individual's phenomenological consciousness. This condition threatens to reveal the constructed nature of erstwhile-reified social objects and categories, allowing individuals to realize freedom while posing anguish. The latter is postulated as driving individuals to resolve their existential selves using transcendent or transient cultural resources. Based on ethnographic data from six months of fieldwork, this paper argues that Protestant Charismatic fundamentalism, the most popular option for Christian converts, is particularly suited to resolve the existential self in Singaporean modernity. This is because it offers both resolutions in an intense and balanced combination, while situating these resolutions in relationships of the self with others; and provides a worldview that helps the existential self make sense of everyday life in global modernity.
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Samson, Jane. "Christianity, masculinity and authority in the life of George Sarawia." Journal of the Canadian Historical Association 20, no. 2 (September 15, 2010): 60–84. http://dx.doi.org/10.7202/044399ar.
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George Sarawia was ordained in 1873 as the first Melanesian Anglican priest. This article presents preliminary research findings concerning the various constructs of masculinity deployed by Sarawia, his indigenous community, and the mission. A high-ranking member of the indigenous men's society, and part of an extended family, Sarawaia integrated Christian concepts of brotherhood and fatherhood with controversial results. Some of his fellow missionaries accused him of leading his people more as an indigenous big-man than as a priest. The article contends that the career of George Sarawia revealed a negotiation, rather than an imposition, of masculinities reflecting indigenous as well as western priorities.
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Sheather, Mary. "The Eulogies on Macrina and Gorgonia: Or, What Difference Did Christianity Make?" Pacifica: Australasian Theological Studies 8, no. 1 (February 1995): 22–39. http://dx.doi.org/10.1177/1030570x9500800104.
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Macrina and Gorgonia were two prominent women of the Cappadocian church. The eulogies given at the time of their death offer a portrayal of the role of women in the Christian community in that period and show the ways in which being a Christian offered women an opportunity to do away with the traditional pagan way of life.
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CHO, YOUNGCHUN. "Luther and the Reform of Marriage and Family Life." Unio Cum Christo 3, no. 1 (April 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art9.
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Abstract: Martin Luther was a reformer not only of Christian doctrines and church practices, but also of marriage and family life. This article investigates how Luther transformed the medieval concept of marriage and reconstructed family life as a sacred sphere in which the believer can exercise faith and Christian duties coram Deo, examining Luther’s criticism of celibacy, his view of sexuality and women, and his pastoral insights on the responsibilities of husbands in relation to wives and parents in relation to children, thereby demonstrating that Luther’s influence permeated the broader sphere of human life in the early sixteenth century.
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Lautz, Terry. "Christian Higher Education in China: The Life of Francis C. M. Wei." Studies in World Christianity 18, no. 1 (April 2012): 21–40. http://dx.doi.org/10.3366/swc.2012.0004.
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Francis C. M. Wei (Wei Zhuomin) was the first Chinese president of Huazhong University in Wuhan, one of China's thirteen Christian colleges, from 1929 to 1951. Trained in Chinese philosophy and Christian theology, Wei sought a middle ground between Western and Chinese traditions and, ultimately, between Christian liberal thought and Communist ideology. His life-long quest was to reconcile the Christian missionary movement with China's national priorities. Wei believed the Christian faith offered the most effective pathway to the reform essential for China to become a modern nation, but to be successful he held that Christianity must be reconciled with China's Confucian heritage. It followed that education, informed by Christian as well as Confucian values, provided the best vehicle for training China's future leaders. The importance of Christian religious and theological education was a persistent theme in Wei's thinking. Despite the trials of war and civil war, Wei remained optimistic about the future of the Christian colleges. His moderate approach was soundly rejected after the Communists came to power, but scholars in China have reconsidered his legacy in recent years.
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Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (January 1, 2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.
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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in 1958. Rufeisen, while permitted to move to Israel to join a Carmelite monastery in Haifa, was denied the right to immediate citizenship of Israel which the Law of Return guarantees to all bona fide Jews. And this particular Soloveitchik has largely been forgotten, given the limits of Jewish interest in the New Testament and of Christian attention to rabbinic literature. This article explores the complex and vexing questions that the careers of these two men raise about the elusive distinctions between Judaism and Christianity, on the one hand, and, on the other, between the Jewish religion and Jewish national identity.
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Jørgensen, Jonas Adelin. "Anthropology of Christianity and Missiology: Disciplinary Contexts, Converging Themes, and Future Tasks of Mission Studies." Mission Studies 28, no. 2 (2011): 186–208. http://dx.doi.org/10.1163/157338311x605656.
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Abstract The anthropology of Christianity is claimed to be a recent innovation in the discipline of social anthropology and focuses on the study of Christian forms of life. The purpose of this paper is threefold: first, to identify the nature of the anthropology of Christianity; second, to focus on converging themes in the anthropology of Christianity and missiology as academic disciplines; and third, to offer an interpretation of what such convergence might imply for the future of missiology.
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Schultz, Rima Lunin. "Jane Addams, Apotheosis of Social Christianity." Church History 84, no. 1 (March 2015): 207–19. http://dx.doi.org/10.1017/s0009640715000062.
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Jane Addams was not a theologian or a minister; she held no university position. However, in her role as head resident of the Hull-House settlement she became a social theorist of democracy and one of its most influential interpreters. Her primary interest was not in religious institutions, but in the moral and ethical concerns of public life in American society. Was it a good society? Did the people share in a common life? Were the least of them nurtured and protected? In 1892, Addams declared, “This renaissance of the early Christian humanitarianism is going on in America, in Chicago, if you please, without leaders who write or philosophize, without much speaking, but with a bent to express in social service and in terms of action the spirit of Christ.”
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Marty, William R. "Christians in the Academy." Journal of Interdisciplinary Studies 10, no. 1 (1998): 1–16. http://dx.doi.org/10.5840/jis1998101/21.
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The academy in the United States is almost wholly silent about Christianity, at least in the sense of providing Christian perspectives on the various fields. This silence about Christianity, and often real hostility toward it, ripples outward from the universities all the great institutions of society---the courts, media, entertainment industry, elementary and secondary schools---affecting all of society and culture. Silence or hostility at this great center of the life of the mind affects all else. To accept this silence in higher education is to surrender control of the institutions, mind, and spirit of the culture to those either indifferent or hostile to Christianity. Christians should break the silence by reaching out to other Christians both on campus and professionally, by establishing the whole apparatus of intellectual life, using the stress upon openness, pluralism, tolerance, diversity, and multiculturalism to wedge open a place for a Christian voice, including existing professional organtations and forums, and developing organizational and legal strategies to protect that voice.
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Klinken. "Culture Wars, Race, and Sexuality: A Nascent Pan-African LGBT-Affirming Christian Movement and the Future of Christianity." Journal of Africana Religions 5, no. 2 (2017): 217. http://dx.doi.org/10.5325/jafrireli.5.2.0217.
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Lim, Francis. "“Serving the Lord”: Christianity, Work, and Social Engagement in China." Religions 10, no. 3 (March 14, 2019): 196. http://dx.doi.org/10.3390/rel10030196.
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This study examines how Chinese evangelical Protestant employees view work and the workplace, through the lens of their religion, and how they seek to influence the broader society, in a highly restrictive religious domain in China. Using the concept of everyday religion, I examined how these employees seek to integrate faith into their work and the workplace, and the issues and challenges they face in the process. While existing China-focused studies have mainly looked at the experience of the business elite and Christian bosses, I inquired into the experience of the employees, specifically the professional class. It was found that they did not see a clear boundary between the ‘religious’ and the ‘secular’ in the workplace. At the same time, they discursively constructed a distinction between their own Christian work ethos and that of their non-Christian colleagues. This discursive self-othering was double-edged. While it enabled the Christian employees to construct a distinctive workplace and social identity, it risked resulting in them being perceived negatively by non-Christian colleagues, as belonging to a “different kind” (linglei), thus, accentuating the social gulf and tension that might have already existed between the Christian and the non-Christian employees. Most regard the workplace as an important arena for the concrete expressions of their Christian faith and values in everyday life. In doing so, they seek a moral transformation of the workplace, as a way to transform the wider society. I argue that their effort to influence their colleagues and transform the workplace culture is an important kind of unobtrusive social engagement, without open mobilization in civil society.
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Sibarani, Yosua. "SPIRITUALITAS KRISTEN DALAM MATIUS 22:37-40 SEBAGAI POLA HIDUP KRISTIANI." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 2 (December 9, 2020): 119–34. http://dx.doi.org/10.37465/shiftkey.v10i2.95.
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There are so many questions and personal struggles about the spirituality of a Christian. In practice, spirituality is separated from the reality of life; the higher a person's spirituality, the further he should be from secular life. However, in Christianity, spirituality has a much more special and unique meaning than other religions or beliefs. The Bible has given teachings about true spirituality for believers as written in Matthew 22: 37-40. This article aims to explain the correct meaning of Christian spirituality in Matthew 22: 37-40 as a Christian lifestyle
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Wai Luen, Kwok. "The Christ-human and Jia Yuming's Doctrine of Sanctification: A Case Study in the Confucianisation of Chinese Fundamentalist Christianity." Studies in World Christianity 20, no. 2 (August 2014): 145–65. http://dx.doi.org/10.3366/swc.2014.0083.
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Cai Renhou, a prominent New Confucian scholar, has challenged the notion that Christianity can affirm that ‘everyone can be Christ’. This article will, however, explore the doctrine of sanctification of Jia Yuming (1880–1964), a Chinese fundamentalist theologian who constructed a Chinese Christian teaching of the self-cultivation of heart and mind with the objective of encouraging people to become ‘Christ-human’, thus having a life which is Christ. It argues that Jia's training and background, his natural theology and his belief in the possibility of a collaboration between Confucianism and Christianity on moral issues made him affirm a convergence between Christianity and Confucianism and to assert that Christianity and Confucianism could learn from each other – a surprising move in the light of the impression we commonly have of fundamentalist theology. The article examines Jia's strategy of connecting Christianity with Chinese culture and points out that Jia's fundamentalism seems to provide a protection against heretical teachings, a feature which might gain the acceptance of conservative Christians for incorporating ‘heathen’ thought into the Christian faith. Taken together, these points suggest a remarkably multifaceted confrontation, interaction, assimilation and mutual transformation between Christianity and Chinese culture.
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Tran, Jonathan. "Moral Innovation and Ambiguity in Asian American Christianity." Theology Today 75, no. 3 (October 2018): 347–57. http://dx.doi.org/10.1177/0040573618791749.
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“The Parable of the Shrewd Manager” in Luke 16 illuminates some important features of Asian American life. Like the parable’s central character, Asian Americans live under a set of cultural expectations where success is achieved by accepting terms set by others. In America, those terms are often defined racially, where access gets indexed to one’s ethnicity, or to perceptions of one’s ethnicity. The terms can be of great benefit and can come at great cost, as was the case for managers in Jesus’ day. Understanding Asian American life requires the recognition of both sides of this dynamic. This article first examines the parable and then draws out its relevance for Asian American and Asian American Christian life, concluding with some thoughts on the relative status of normative judgment in the context of racialization.
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Wang, Peter Chen-main. "Were Christian Members of the Yenching Faculty Unique?: An Examination of the Life Fellowship Movement, 1919–1931." Journal of American-East Asian Relations 14, no. 1-2 (2007): 103–30. http://dx.doi.org/10.1163/187656107793645069.
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AbstractThe May Fourth Movement and the later Anti-Christian Movement of the 1920s posed severe challenges for the Christian church in Republican China. The major elements in that context—science, anti-imperialism, and nationalism—exerted a strong impact on the indigenous Christian community, causing its members, both individually and collectively, to reexamine their respective positions. Christian intellectuals and educators encountered difficulties in that they were obliged to accommodate the conflicting demands of science and Christianity, while also having to deal with the differing demands of loyalty both to the nation and to their religion, whether adopted or inherited, which seemed in the eyes of their contemporaries to be imbued with imperialist values. This latter problem was especially acute in the larger cities and on the campuses of Christian colleges which often became centers of anti-Christian sentiment.
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Evlampiev, Igor I., and Vladimir N. Smirnov. "Dostoevsky's Christianity." RUDN Journal of Philosophy 25, no. 1 (December 15, 2021): 44–58. http://dx.doi.org/10.22363/2313-2302-2021-25-1-44-58.
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The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).