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Relevant bibliographies by topics / Christiantiy and politics

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Academic literature on the topic 'Christiantiy and politics'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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Journal articles on the topic "Christiantiy and politics"

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Gwennap, Todd Timothy. "Christianity and Politics." Political Theology 13, no. 6 (January 2012): 765–67. http://dx.doi.org/10.1558/poth.v13i6.765.

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Marshall, Ruth. "Christianity, Anthropology, Politics." Current Anthropology 55, S10 (December 2014): S344—S356. http://dx.doi.org/10.1086/677737.

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Francisco, Jose Mario C. "Challenges of Dutertismo for Philippine Christianity." International Journal of Asian Christianity 4, no. 1 (March 9, 2021): 145–60. http://dx.doi.org/10.1163/25424246-04010008.

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Abstract This paper concentrates on populism’s functional relationship with religion during times of crisis and how religion is instrumentalized for populist causes. Critical analysis of Philippine populism under President Rodrigo Duterte highlights often-overlooked nuances regarding populism as both disruption and reinforcement of traditional politics and its inherent institutional and religious dimensions. Though Dutertismo disrupts Manila-centric power, it reinforces traditional politics rooted in the Philippine political and cultural ethos. Moreover, because of populism’s institutional and religious dimensions, Dutertismo’s challenges to Philippine Christianity involve both its social and evangelizing missions. As institutions, Christian churches are called to a social mission that helps dismantle traditional politics. Their response involves disentangling their institutions and communities from traditional political networks and providing all Christians with political education towards the good of all, especially those oppressed by traditional politics. Dutertismo’s implicit religious perspective challenges Christianity’s evangelizing mission. Insufficiently discussed in many studies, this underlying Manichean perspective common to populists attracts many through an account of and a strategy against social suffering through the war between the good “we” versus the evil “others.” Christianity then must listen more attentively to the yearnings of the suffering people and accompany them more faithfully in the struggle for social transformation. These responses prepare Philippine Christianity to commemorate in 2021 its five-century presence.

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Lewis, Andrew R. "The Transformation of the Christian Right’s Moral Politics." Forum 17, no. 1 (April 24, 2019): 25–44. http://dx.doi.org/10.1515/for-2019-0001.

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Abstract For at least the past four decades, the Christian Right’s political advocacy has epitomized morality politics in the US. In recent years, however, the Christian Right has transformed how it approaches various moral and cultural issues, appealing to the language and process of political rights. This reframing of cultural concerns has coincided with the declining cultural status of conservative Christianity. This article analyzes three issue areas—abortion, free speech, and religious freedom—documenting how conservative Christianity has altered its approach to public politics, coming to embrace individual rights language and arguments over and above common morality. The article also analyzes the whether this growing rights talk has contributed to extending support to the rights of others, finding mixed results. As conservative Christians have embraced the rights commitment for themselves, there has been a corresponding growth of political tolerance for others. At the same time, there remain prominent challenges to supporting pluralistic politics. While questions about the commitment to pluralism remain, the evolution of the Christian Right’s cultural style of politics has important implications, as the last vestige of communitarian politics routinely engages politics using the language of liberalism. Moral politics are now routinely rights politics.

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Pattison, George. "Editorial: Christianity in Politics." Modern Believing 35, no. 3 (July 1994): 2–3. http://dx.doi.org/10.3828/mb.35.3.2.

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Reitan, Eric. "Christianity and Partisan Politics." Logos: A Journal of Catholic Thought and Culture 2, no. 4 (1999): 82–96. http://dx.doi.org/10.1353/log.1999.0013.

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Cichocki, Marek A., and Paweł Janowski. "The One Who Restrains." Civitas. Studia z Filozofii Polityki 11 (January 30, 2009): 9–39. http://dx.doi.org/10.35757/civ.2009.11.01.

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Can we assume, then, that more than the doctrine of faith, it was this lived experience which placed the Christians ever anew before this difficult question: Of what use are history and politics to Christianity? Can we not make do without them? Tertullian’s famous question – “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?” – began a centuries-old dispute about the relation between theology and philosophy, between faith and reason, which became a principle axis of tension between Christianity and the Hellenistic legacy. But Tertullian’s question can also be understood as pertaining to the problem of Christianity’s relation to history and politics: What indeed has Athens to do with Jerusalem, the Agora with the Temple, the polis with the Church? Thus the tension between Christianity and the classical world takes on yet another dimension. It is the conflict of faith and eternity with history and politics, of the faithful pilgrim member of the People of God with the loyal citizen of a political community. Christianity attempted to resolve this conflict by reformulating the fundamental concepts of classical politics and philosophy, but the main doubts still remained, and led to new tensions and currents within Christianity itself.

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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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Miller, Duane Alexander. "Power, Personalities and Politics." Mission Studies 32, no. 1 (April 10, 2015): 66–86. http://dx.doi.org/10.1163/15733831-12341380.

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While Christianity has existed in Iran/Persia since the fourth century, if not earlier, at the middle of the twentieth century almost all Iranian Christians belonged to an ethnic minority, especially the Assyrians and the Armenians. Ethnic Iranians were almost all Muslims, and then mostly Shi’a Muslims. Since the Revolution of 1979 hundreds of thousands of ethnic Iranians have left Islam for evangelical Christianity, both within and outside of Iran. This paper seeks to explore the multifaceted factors – political, economic and technological – that have helped to create an environment wherein increasing numbers of ethnic Iranians have apostatized from Islam and become evangelical Christians. A concluding section outlines Steven Lukes’ theory of power and analyzes the growth of Iranian Christianity in the light of his theory.

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Vollaard, Hans J. P. "Re-emerging Christianity in West European Politics: The Case of the Netherlands." Politics and Religion 6, no. 1 (February 27, 2013): 74–100. http://dx.doi.org/10.1017/s1755048312000776.

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AbstractDoes Christianity re-emerge in politics even in the most secularized part of the world, Western Europe? In this article, the exemplary case of the Netherlands provides empirical evidence for two mechanisms of resurgent Christianity in party politics. In this way, the article also offers a more precise understanding under what conditions various dimensions of religion become (again) or remain politically significant. The first mechanism has been the incentive of secularization and secularism for remaining Christians to regroup in a so-called creative minority to convey an explicitly faith-based message to a broader public. Modernization has therefore not automatically meant less religion in politics. However, creative minorities remained a relatively minor affair in Dutch party politics, despite the large number of Christian migrants and their descendants. Second, Christian and culturally rightwing, secular parties have increasingly referred to a Judeo-Christian culture to mark the political identities of the European Union and its nations in response to Islam's growing visibility. The concept of Judeo-Christian culture foremost functioned as a sacred word to denote the liberal and secular order of the West, reflecting the re-emergence of Christianity as cultural phenomenon rather than faith in West European politics.

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Dissertations / Theses on the topic "Christiantiy and politics"

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Stephanous, Andrea Zaki. "Religion and politics in the Middle East : political Christianity in the Islamic context." Thesis, University of Manchester, 2002. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504224.

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Anstoetter, Donald T. "Christianity and the modern state in the philosophy of Pierre Manent." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0736.

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Rhodes, Christopher. "Political Christianity: Internal Organization, Preferences and Church Political Activity." Thesis, Harvard University, 2014. http://nrs.harvard.edu/urn-3:HUL.InstRepos:14226091.

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This dissertation examines the role of internal structure of religious organizations in influencing these organizations’ interactions with incumbent governments and ultimately determining the political activities of religious groups. This dissertation fits within a body of literature known as the political economy of religion. I expand upon this literature by examining religious groups in terms of internal organization, focusing on Christian churches in Africa, with Kenya as my primary case country. The central argument of this dissertation is that churches (national-level denominations) with certain organizational features – centralized leadership, authoritarian decision-making procedures, and lack of internal accountability mechanisms – are more likely to have friendlier interactions with governments and therefore tend to adopt more pro-government political stances compared to churches that lack these features. This relationship operates through two mechanisms. First, centralized churches possess negotiation advantages over decentralized churches. Second, centralized, authoritarian churches can more easily be co-opted by incumbent governments. The dissertation also expand upon existing literature by offering a fuller and more nuanced understanding of the preferences of governments and churches vis-à-vis one another, proposing that churches seek to maximize number of church members, member faithfulness, and resources, while governments seek ideological support, citizen mobilization, and social service provision from churches. These arguments are examined by historical comparative case studies of five of the largest Christian denominations in Kenya over the course of the country’s first three post-independence presidents. Through qualitative historical analysis, combined with information gathered through fieldwork in Kenya, the dissertation demonstrates how the preferences of these churches and governments, mediated through the internal organizations of the churches, influenced church-state relations and ultimately determined the churches’ political stances. The impact of internal organization is greater than factors such as ethnicity or theological conservatism/liberalism. The dissertation tests these arguments through a quantitative analysis of church political orientation using national-level data on Christian churches and countries across Africa from independence through 2010. The results of the statistical analyses show significant effects of organizational features such as centralization, consistent with the arguments made concerning Kenya. The dissertation then gives brief qualitative analysis of church-state relations for several of the African churches included in the quantitative dataset.

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Entwistle, Philip Owen. "The dragon and the lamb : Christianity and political engagement in China." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:e6b9286c-c7bf-43ff-8c1e-34fcb78bbe30.

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This thesis examines political engagement amongst young urban Chinese Protestants. Based on 100 interviews in Beijing and Shenzhen, 50 with Protestants, and 50 with non-Protestants, it focuses on three areas: national narratives (what individuals think about China, its current situation and its future direction), political opinions, and social and political activity. I firstly argue that Protestants generally adhere to a relatively ‘critical’ national narrative, one that is more divergent from the Party-state’s nationalist discourse than that of their demographic peers. I then argue that in causal terms, it is primarily individuals who hold these critical values who are most drawn to Christianity, rather than developing the values as a result of their faith. Secondly, Protestants do not just hold more negative opinions of China's political regime, but that the criteria by which they judge it are different. In contrast to their demographic peers, Protestants do not base their judgements of the regime on its performance at delivering on everyday political issues. Thirdly, Protestantism catalyses the development of a sense of agency in its adherents: a sense of moral responsibility towards China and a desire to bring change through transformative activism. However, factors in China's cultural, historical, social and political context serve to steer Protestants' activism away from engagement with secular society and inward towards the church community. I conclude by arguing that Protestantism poses two challenges to China's Party-state: Firstly, it is symptomatic of an underlying sense of social and political malaise, of scepticism towards the primacy of economic enrichment and towards the Party-state’s attempt to legitimise its rule based upon this. Secondly, Protestantism catalyses the emergence of a critical, morally agentic individualism that anchors its worldview in a discourse outside the control of the Party-state. Adapting to these social shifts presents a major future challenge for the CCP.

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Van, Dyke Robert Todd. "Discerning the powerful reign Paul's political theology in Philippians /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Karamura, Grace Patrick. "The interplay of Christianity, ethnicity and politics in Ankole, Uganda, 1953-1993." Thesis, University of Leeds, 1998. http://etheses.whiterose.ac.uk/530/.

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Christianity was a powerful factor in the re-ordering of the ethno-political events in Ankole. Since its inception at the end of the 19th Century (1877 & 1879, Protestants and Catholics respectively), the Churches, both Protestant and Catholic have played a leading role in the new chapter of Western civilisation. Since then, the churches have been able to impact on people because of their pioneering advantage in social services like schools, hospitals and agriculture. Because of such advantage, by the mid 1950s, the churches were not only powerful forces in shaping the flow of events in their respective areas, but they were also entangled by various forces which have since been difficult to disentangle from. Ethnicity, religion and politics, forces that were not so pronounced before, became prominent after the introduction of Christianity and especially after the products of missionary schools graduated. Hence, since the 1950s, religious and ethnic polarisation have dictated the kind of politics in Ankole and Uganda generally with the disastrous consequences of religio-political divisionism. Underlying these forces is the ethnic factor which has hibernated between religion and politics. Thus, whereas it has been possible for the churches to grow in numbers in such a short time (within a century), the same growth factors have not been an advantage in dispelling ethnic and religious disparity. This is the main thesis of this research, that ethnicity more than religion or politics has been the contending factor in Ankole politics. This thesis is not simply a chronological study of Christianity in Ankole but looks at other wider social issues like the Banyarwanda refugees, the Ankole monarchy and Islam, and how these factors have impacted on the Ankole church.

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Erhueh, Anthony O. "THE CONTRIBUTION OF CHRISTIANITY TO POLITICS IN NIGERIA A HISTORICO-THEOLOGICAL OVERVIEW." Bulletin of Ecumenical Theology, 1989. http://digital.library.duq.edu/u?/bet,1335.

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Santos, da Costa Priscila. ""Re-designing the nation" : politics and Christianity in Papua New Guinea's national parliament." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/14580.

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My thesis addresses how Christianity can constitute itself as a creative force and a form of governance across different scales. I carried out 12 months of fieldwork between 2013 and 2015 in Papua New Guinea's National Parliament (Port Moresby). My interlocutors were bureaucrats, liberal professionals and pastors who formed a group known as the Unity Team. The Unity Team, spearheaded by the Speaker of the 9th Parliament, Hon. Theodor Zurenuoc, were responsible for controversial initiatives, such as the destruction and dismantling of traditional carvings from Parliament in 2013, which they considered ungodly and evil, and the placement of a donated KJV Bible in the chamber of Parliament in 2015. My interlocutors regard Christianity as central to eliciting modern subjects and institutions. They consider Christianity to be a universal form of discernment, contrasted to particularistic forms of knowing and relating which are thought to create corruption and low institutional performance. I show how the Unity Team regarded Christianity as more than a way of doing away with satanic forces and building a Christian self. They expected Christianity to be a frame of reference informing work ethics, infusing citizenship and, finally, productive of a public and national realm. By exploring Christianity ethnographically, I offer a contribution to Anthropological discussions concerning politics, bureaucracy, citizenship, and nation-making.

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Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.

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This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. It explores the distinct worship practices of African-American Christianity and reflects on their relationship to denominational structure and character, and gender issues. Education was central to the participation of women in African-American Christianity in the late nineteenth century, so the thesis discusses the growth of black colleges under the auspices of the black churches. Finally it also explores the complex relationship between domestic ideology, the politics of respectability, and female participation in the black churches.

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Hicks, Edward. "'Christianity personified' : Perceval and Pittism." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:8cb098e1-904a-4ed8-958e-c451b8ccfb22.

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Pittite politics between the premierships of Pitt and Liverpool has been overshadowed by those long eras of government and by the concurrent Napoleonic Wars. This has particularly caused the neglect of one leading Pittite, the prime minister Spencer Perceval, which is especially surprising given recent scholarly interest in the role of religion in politics and in conservative ideas. He is known either as the 'assassinated Prime Minister', or stereotyped as the 'Evangelical Prime Minister'. This thesis contends that Perceval was a significant, if sometimes unusual, figure in Pittite politics in 1807-12, that this era saw important policies pursued in areas such as church reform, and that Perceval is better understood as an 'Anglican Prime Minister' dedicated to upholding the established Church. Recovering Perceval helps us better understand the Pittites in general. He operated amongst a circle of like-minded politicians who supported church reform and opposed Catholic Emancipation. Each chapter duly recovers a topic which demonstrates the continuities between war-time and peace-time Pittite policies, underpinning the thesis's argument that post-1815 policies need to be understood in relation to the war-time experiences and actions of this generation of Pittites. These arguments are advanced through five chapters. The first chapter shows how Perceval's theological beliefs, contemporary descriptions, and his church patronage emphasise his transcendent Anglicanism. The second chapter stresses Perceval's and his coterie's role in strengthening and expanding the established Churches in England and Ireland. The third chapter highlights the twin importance of theological beliefs and the necessity of upholding the established Church in shaping Perceval's attitude towards Catholics, tithes, and nonconformists. The fourth chapter highlights the pragmatic approach the Pittites took to economic questions, and contrasts Perceval with the later 'liberal Tories' Canning and Huskisson. The fifth chapter illuminates Pittite policies that promoted Christianity in India and suppressed the slave trade.

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Books on the topic "Christiantiy and politics"

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Hasse, Hans-Peter. Zensur theologischer Bücher in Kursachsen im konfessionellen Zeitalter: Studien zur kursächsischen Literatur- und Religionspolitik in den Jahren 1569 bis 1575. Leipzig: Evangelische Verlagsanstalt, 2000.

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English, Donald. Christianity and politics. (Belfast): Queen's University of Belfast, 1993.

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Chiles, Dennis. Christianity and politics. [London]: CTS Publications, 1989.

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Montefiore, Hugh. Christianity and Politics. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20456-4.

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Patterson, Eric, ed. Christianity and Power Politics Today. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610538.

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Christianity and politics in Doe's Liberia. Cambridge: Cambridge University Press, 1993.

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John, Hume. Christianity and politics in Northern Ireland. Belfast: SDLP, 1993.

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Dunlop, John. Christianity and politics in Northern Ireland. Belfast: [the author], 1993.

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Gousmett, Chris. Christianity and politics: A reformational perspective. Potchefstroom: Potchefstroomse Universiteit vir Christelike Hoër Onderwys, 1999.

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B, Trujillo Kelli. Politics. Nashville, Tn: Thomas Nelson Inc., 2008.

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Book chapters on the topic "Christiantiy and politics"

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Thompson, William. "Charismatic Politics: The Social and Political Impact of Renewal." In Charismatic Christianity, 160–83. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-26024-9_9.

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Montefiore, Hugh. "Environmental Politics and Christianity." In Christianity and Politics, 52–64. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20456-4_4.

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Montefiore, Hugh. "Theology and Politics." In Christianity and Politics, 17–32. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20456-4_2.

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Gregson, John. "Marxism and Christianity." In Marxism, Ethics and Politics, 11–33. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-03371-2_2.

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Gifford, Paul. "Christianity Co-Opted." In Religion and Politics in Kenya, 201–21. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_8.

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Montefiore, Hugh. "Church and State." In Christianity and Politics, 1–16. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20456-4_1.

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Montefiore, Hugh. "The Theology of Party Politics." In Christianity and Politics, 33–51. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20456-4_3.

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Montefiore, Hugh. "The British Churches and Politics Today." In Christianity and Politics, 65–80. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20456-4_5.

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Burt, Ben. "People and Ghosts, Religion and Politics." In Tradition and Christianity, 51–84. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315077222-3.

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Hertzke, Allen D., Laura R. Olson, Kevin R. den Dulk, and Robert Booth Fowler. "Christianity and its major branches." In Religion and Politics in America, 49–80. Sixth Edition. | New York, NY : Routledge, 2019. | “New to the Sixth: Routledge, 2018. http://dx.doi.org/10.4324/9780429487910-3.

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Conference papers on the topic "Christiantiy and politics"

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Rykova, M. M. "The Problem of Death in Western Christianity." In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-05-2019-02.

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Johanna, Petra, Dr Irmawati, and Josetta Maria Remila Tuapattinaja. "Emotion Regulation on Wives Victims of Domestic Violence in Christianity Undergoing the Forgiveness Phases." In 2nd International Conference on Social and Political Development (ICOSOP 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icosop-17.2018.13.

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Kalinina, Elena. "THE ROMAN LAW AND THE CHRISTIANITY AS FUNDAMENTAL COMPONENTS OF THE WEST EUROPEAN LEGAL CONSCIOUSNESS AND THE BASIS OF THE WEST EUROPEAN CIVILIZATION IDENTITY." In SGEM 2014 Scientific SubConference on POLITICAL SCIENCES, LAW, FINANCE, ECONOMICS AND TOURISM. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b21/s5.120.

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