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Journal articles on the topic 'Contemporary Christian communities'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Cadorette, Curt. "Basic Christian Communities: Their Social Role and Missiological Promise." Missiology: An International Review 15, no. 2 (1987): 17–30. http://dx.doi.org/10.1177/009182968701500202.

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This article discusses the social dynamics of basic Christian communities using insights derived from the social sciences. Drawing from critical social theory, the author first analyzes the ideological forces at play among marginalized people. He then discusses how these oppressive forces can be and are overcome by the community of committed Christians. Underlying the discussion is the assumption that contemporary social analysis has much to offer our understanding of ecclesial communities and that the lived faith of poor Christians provides a dynamic model of resistance to oppression which mu

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Womack, Deanna Ferree. "Christian Communities in the Contemporary Middle East: An Introduction." Exchange 49, no. 3-4 (2020): 189–213. http://dx.doi.org/10.1163/1572543x-12341566.

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Gee Lim, Francis Khek. "Mediating Christianity in Contemporary Asia." Studies in World Christianity 18, no. 2 (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 acces

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Wildes, Kevin Wm. "Bioethics and Reason in a Secular Society: Reclaiming Christian Bioethics." Conatus 3, no. 2 (2018): 129. http://dx.doi.org/10.12681/conatus.19373.

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Bioethics evolved from traditional physician ethics and theological ethics. It has become important in contemporary discussions of Medicine and ethics. But in contemporary secular societies the foundations of bioethics are minimal in their content and often rely on procedural ethics. The bioethics of particular communities, particularly religious communities, are richer than the procedural ethics of a secular society. Religious bioethics, situated within religious communities, are richer in content in general and in the lived reality.

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Bradley, C. Randall. "Congregational Song as Shaper of Theology: A Contemporary Assessment." Review & Expositor 100, no. 3 (2003): 351–73. http://dx.doi.org/10.1177/003463730310000304.

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The faith and identity of Christian communities are formed and defined in large degree by musical forms and patterns. Music shapes and conveys theology, and is a point of engagement with broader culture. This is especially true in Free Church evangelicalism, where musical styles have nearly replaced denominational distinctives as the demarcating lines among various groups. This essay argues that music and worship are “active theology.” Worship and its music should over time express the full range of Christian truth and form worshipers truthfully. The essay explores and catalogues principal inf

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Farhadian, Charles E. "Book Review: Engaging the World: Christian Communities in Contemporary Global Societies." International Bulletin of Mission Research 39, no. 3 (2015): 158–59. http://dx.doi.org/10.1177/239693931503900317.

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Steenbrink, Karel. "Christianity and Islam: civilizations or religions? Contemporary indonesian discussions." Exchange 33, no. 3 (2004): 223–43. http://dx.doi.org/10.1163/157254304774249899.

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AbstractThis article wants to look at the problem of the relation between Islam and Christianity and their definitions of civilization or religion, from the angles of the Indonesian Muslims and Christians. In the colonial past both Islam and Christianity behaved like complete communities or civilizations. Therefore religious affiliation had always social and political impact and it was and is often not possible to change religion, like people cannot change their ethnic or gender status. During the pastfifty years there has been a tendency towards a pluralist society, not taking religious ident

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LIU, YA-CHUN. "The Language of a Faithful Translator: On Canonising the Mandarin Union Version and Translating The Shack, a Contemporary Bestseller." Journal of the Royal Asiatic Society 30, no. 1 (2019): 135–46. http://dx.doi.org/10.1017/s1356186319000166.

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AbstractThis article explores the continuing linguistic impact of the Mandarin Union Version by investigating and contrasting two Chinese translations of William Paul Young's global bestseller The Shack (2007): the Traditional Chinese version Xiaowu (《小屋》, 2009) and the Simplified Chinese version Pengwu (《棚屋》, 2010). Ever since its publication, the Mandarin Union Version has served as the predominant Bible within Mandarin-speaking Protestant communities across the world. This has brought about the standardisation of terminology in Chinese Protestantism. The Shack, though widely marked as a Chr

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Downey, Michael. "Status Inconsistency and the Politics of Worship." Horizons 15, no. 1 (1988): 64–76. http://dx.doi.org/10.1017/s0360966900038445.

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AbstractAfter an explanation of salient points of Wayne Meeks's construction of a social history of Pauline Christianity, this essay explores his concept of ritual efficacy with attention to what it might lend to a fuller understanding of ritual/sacramental efficacy in the contemporary churches. Because the communities of l'Arche of Jean Vanier are constituted by a great diversity of persons who are vastly unequal, at least in terms of intelligence, they provide a contemporary reference for investigating Meeks's claim that the function of Christian ritual is to socialize persons of various str

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VanDrunen, David. "LEGAL POLYCENTRISM: A CHRISTIAN THEOLOGICAL AND JURISPRUDENTIAL EVALUATION." Journal of Law and Religion 32, no. 3 (2017): 383–405. http://dx.doi.org/10.1017/jlr.2017.37.

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AbstractLegal theorists have long debated whether law originates from a single source (the actions of state officials) or from multiple sources (including the innumerable communities and associations that constitute broader civil society). In recent years, proponents have defended polycentrism—and its critics have tried to refute it—from various moral, economic, and historical angles. But no contemporary writer has examined polycentrism from a Christian perspective. In the absence of such a study heretofore, this article attempts to evaluate legal polycentrism from a Christian theological and

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Mallampalli, Chandra. "Dalit Christian Reservations: Colonial Moorings of a Live Debate." International Journal of Asian Christianity 1, no. 1 (2018): 25–44. http://dx.doi.org/10.1163/25424246-00101003.

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Since 1950, the Government of India has maintained its policy of denying affirmative-action benefits to Dalit converts to Christianity. Debates about Dalit Christian reservations are most often centered on contemporary political trends. Far less attention is paid to developments during the colonial period, when sharp differences between religious ‘communities’ were formulated as policy. As much as the colonial state attempted to grapple with ethnographic realities on the ground, it ultimately embraced an idealized notion of a ‘casteless Native Christian community’. Against massive data that re

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Schouten, Lucy. "Why Church Leaders Discourage Christians from Leaving Jordan: An Anti-Emigration Perspective." Exchange 49, no. 3-4 (2020): 339–57. http://dx.doi.org/10.1163/1572543x-12341573.

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Abstract Migration and refugee displacement are some of the most pressing issues facing the contemporary Middle East. Regional church leaders have cautioned against Christian emigration from ancient Middle Eastern churches to countries outside the Middle East; even Christian refugees who have already been displaced internally within the region are often discouraged from leaving. This article surveys some of the public statements that discourage Middle Eastern Christians from leaving the region, as presented from various denominational perspectives. Building on fieldwork conducted in Amman, Jor

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Rubin, Dominic. "Muslim–Christian Conversion in Modern Russia and the Idea of Russia as a Eurasian Islamo-Christian Space." Journal of Muslims in Europe 8, no. 1 (2019): 60–84. http://dx.doi.org/10.1163/22117954-12341386.

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Abstract This article examines conversion between Islam and Russian Orthodoxy in contemporary Russia. The author tests the idea that Russia historically constituted an Islamo-Christian Eurasian space, and that this reality has now been revived in the hermeneutic self-perception of government rhetoric as well as in the self-understanding of converts from both religious communities. He concludes that this “hermeneutic space” is real (though not exclusive), and is expressed both in the syncretistic practice of individuals and within communities. However, instead of seeing the Eurasian space as es

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Fisher, Helene, Elizabeth Lane Miller, and Christof Sauer. "Wounded Because of Religion: Identifying the Components of Gender-Specific Religious Persecution of Christians." Mission Studies 38, no. 1 (2021): 119–41. http://dx.doi.org/10.1163/15733831-12341777.

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Abstract Emerging understanding of gender-specific religious persecution in some of the world’s most difficult countries for Christians offers timely insight into complex dynamics in which the church and missions have too often been unwittingly complicit due to limited visibility of the components contributing to these wounds. Fresh research into these deeply wounding global phenomena stands as both a warning and a pointer towards an avenue for effective ministrations by churches and Christian ministries that are working in the most severely affected areas of the world. Drawing on the latest t

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Loosley, Emma. "Art, Archaeology and Christian Identity in Contemporary Lebanon and Syria." Chronos 19 (April 11, 2019): 57–70. http://dx.doi.org/10.31377/chr.v19i0.456.

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In western society, as in the rest of the world, the vast majority of teenagers mould their identity by reacting to the world around them. However this sense of identity is unlikely in the early twenty-first century to be predicated by religion; music, sport, fashion and choice of friends are the elements by which schoolchildren and students define themselves and, with the notable exception of some members of minority religions, Faith is unlikely to play a major part in their formation of "self'. There is little understanding as to why immigrant Muslim, Sikh or Hindu communities place such a h

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Lewis, Jennifer. "Girl Power Gone Right in Exodus 1–2: Miriam as Model for Contemporary Youth." Journal of Youth and Theology 18, no. 1 (2019): 3–18. http://dx.doi.org/10.1163/24055093-01801002.

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Biblical scholars and Christian ministers have long viewed Miriam as an exemplar of female leadership. Few, however, recognise Miriam as a role model for female youth or explore the Biblical text for hints regarding the formation of courageous and competent young women. This paper contributes to research on youth leadership formation by providing exegetical commentary on Exodus 1–2, with a view to how the text might provide Christian communities clues about what female leaders look like and how to help girls become them.

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Pilarska, Dr Justyna. "Bosnian multiconfessionalism as a foundation for intercultural dialogue." European Journal of Social Sciences Education and Research 10, no. 2 (2017): 24. http://dx.doi.org/10.26417/ejser.v10i2.p24-33.

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Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history o

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Constable, Olivia Remie. "Regulating Religious Noise: The Council of Vienne, the Mosque Call and Muslim Pilgrimage in the Late Medieval Mediterranean World." Medieval Encounters 16, no. 1 (2010): 64–95. http://dx.doi.org/10.1163/138078510x12535199002677.

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AbstractThis paper examines the issue of religious noise in the later middle ages, in those areas of the western Mediterranean, especially in the Crown of Aragón, where Muslims and Christians lived in close proximity. In particular, it considers the role of the Council of Vienne (1311) in shifting and reflecting contemporary Christian attitudes toward public and audible Muslim religious observance, including the call to prayer (adhān) and local pilgrimage (ziyāra). This article will place the Vienne rulings in a wider context, first discussing the regulation of religious noise until the end of

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Veling, Terry A. "Margin Writing and Marginal Communities: Between Belonging and Non-Belonging." Pacifica: Australasian Theological Studies 9, no. 1 (1996): 35–54. http://dx.doi.org/10.1177/1030570x9600900104.

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What does it mean to live “in the margins of tradition”? Many intentional Christian communities occupy this space of marginality, living on the edge of a tradition in which they feel both the need to belong and the impossibility of belonging. Marginal hermeneutics suggests that the interpretive space of “the margins” is a creative, productive, vital site of receptive and critical engagement with a tradition's enriching and distorting effects, and with our own contemporary questions and concerns.

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Daniels, Brandy. "Is There No Gomorrah?" Journal of the Society of Christian Ethics 39, no. 2 (2019): 287–302. http://dx.doi.org/10.5840/jsce2019102313.

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Ecclesial practices have long served as a resource in and for Christian ethical scholarship; drawing on both the postliberal tradition and critical identity studies, a number of contemporary theologians and ethicists have turned to ecclesial practices as a liberative resource for marginalized identities and oppressed communities. Through a close reading of two contemporary examples of this ethical approach, this essay outlines and critically examines how Christian identity, belonging, and practice function discursively, subsuming difference into religious sameness, in ways that perpetuate the

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Norris, F. W. "Deification: Consensual and Cogent." Scottish Journal of Theology 49, no. 4 (1996): 411–28. http://dx.doi.org/10.1017/s0036930600048481.

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Many traditional Protestants are rereading their heritages through the Church catholic. That includes reading them through Eastern Orthodoxy. To bring forward the best of any particular Christian heritage for the whole Church or to enrich such a heritage by drawing from the whole Church, we need to be keen students of church history, scripture and contemporary situations. Every effort to restate the gospel for the next century must recognize that people see through their participation in communities. All Christians worship together in some kinds of congregations. We may try to get distance fro

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Flemming, Dean. "Locating and leaving Babylon: A missional reading of Revelation 17 and 18 in light of ancient and contemporary political contexts." Missiology: An International Review 48, no. 2 (2019): 112–26. http://dx.doi.org/10.1177/0091829619887180.

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This article explores a missional reading of Revelation 17 and 18, focusing on the significance of “Babylon” for John’s audience in Roman Asia and for Christian communities today. John uses the symbol of Babylon to shape missional communities, inviting them to reimagine their world. In John’s 1st-century context, Revelation 17 and 18 expose the idolatry, economic exploitation, and dehumanization of the empire. The symbol of Babylon, however, does not lie frozen in a 1st-century past; it continues to speak loudly into contemporary political and economic realities. The contextual reading in this

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Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (2019): 411. http://dx.doi.org/10.3390/rel10070411.

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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New

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Mark, Peter, and José da Silva Horta. "Two Early Seventeenth-Century Sephardic Communities on Senegal's Petite Cote." History in Africa 31 (2004): 231–56. http://dx.doi.org/10.1017/s0361541300003478.

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Portuguese archives contain a wealth of documents that are insufficiently utilized by, and often unknown to, historians of sixteenth- and seventeenth-century west Africa. Lusophone sources are crucial for the period of earliest contact between Europeans and West Africans. While the publications of Avelino Teixeira da Mota are widely known, the work of contemporary Portuguese scholars such as Maria Emilia Madeira Santos, Maria Manuel Torrão, and Maria João Soares does not have the same visibility except among lusophone scholars. Relatively few Africanists have recognized the potential significa

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Ahmed, Hussein. "Coexistence and/or Confrontation?: Towards a Reappraisal of Christian-Muslim Encounter in Contemporary Ethiopia." Journal of Religion in Africa 36, no. 1 (2006): 4–22. http://dx.doi.org/10.1163/157006606775569622.

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AbstractThis article deals with the genesis and development of Christian-Muslim relations in Ethiopia from the earliest times to the present, with an emphasis on the post-1974 developments in the country. It seeks to demonstrate that these relations were both consensual and conflictual, and that the conventional over-emphasis on the former has obscured—and marginalized and distorted—the occasional confrontational aspects of the relations that also need to be historicized, contextualized and assessed. Examples of both aspects of relations are presented and discussed, and their relevance to the

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Kimball, Richard. "The People of the Book, ahl al-kitāb." International Journal of Asian Christianity 2, no. 2 (2019): 189–210. http://dx.doi.org/10.1163/25424246-00202004.

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This article examines the use of the Qur’ānic term ahl al-kitāb by several contemporary Muslim and Christian scholars in the context of our increasingly interconnected and pluralist societies. The Arabic term ahl al-kitāb is frequently translated as the People of the Book. The People of the Book are the religious communities that the Qur’ān identifies as following divine revelation in the form of a book. Traditionally these communities are Jews, Christians, Sabians and to a lesser extent Zoroastrians. Sometimes the Qur’ān praises these communities and their sacred texts and other times they ar

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Onyenali, Rowland. "“En Christō” as Pauline Argument against Synoptic Demonology: Implications for the Church in Africa." Transformation: An International Journal of Holistic Mission Studies 37, no. 3 (2020): 184–96. http://dx.doi.org/10.1177/0265378820933284.

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There is no doubt that exorcism of demons is a central feature in the synoptic presentation of the works of the earthly Jesus. This central issue among the synoptic writers is absent in the gospel according to John and in the writings of St Paul. This article argues that a plausible explanation of this absence is that the issue of demonic possession was not important to the communities founded among the Hellenistic Christians of Asia Minor. Instead of presenting the encounters between Jesus and the demons, Paul presents the incorporation into Christ as a definitive victory over the forces of s

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Zwissler, Laurel. "Sex, Love, and an Old Brick Building: A United Church of Canada Congregation Transitions to LGBTQ Inclusion." Journal of the American Academy of Religion 87, no. 4 (2019): 1113–52. http://dx.doi.org/10.1093/jaarel/lfz045.

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AbstractWhereas much literature focuses on ways that Christian discourses can perpetuate homophobia and transmisogyny, there is less scholarly attention focused on Christian groups that embrace people with diverse gender and sexual identities. As this article demonstrates, it is precisely because of their traditional marginalization that active inclusion of LGBTQ people may come to serve as a signifier of less institutionally oriented and more socially progressive forms of religiosity, especially for communities actively negotiating intersecting neoliberal oppressions. Drawing on sustained fie

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Tremlett, Paul. "Animated Texts." Fieldwork in Religion 5, no. 2 (2011): 207–20. http://dx.doi.org/10.1558/firn.v5i2.207.

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In this essay I argue for a shift away from the study of texts in the study of religions in order to facilitate a move towards the critical study of audiences and interpretive communities. Through an analysis of historical and contemporary materials relating to the lowland Christianized Philippines, I suggest that the meaning of Christianity and Christian texts and symbols in the Philippines has always been mediated by culturally and historically located audiences and interpreters. As such, in order to understand the transmission and authorization of Christian "truth" in the archipelago, speci

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van den Toren, Dr Benno. "Teaching Ethics in the Face of Africa’s Moral Crisis: Reflections from a Guest." Transformation: An International Journal of Holistic Mission Studies 30, no. 1 (2013): 1–16. http://dx.doi.org/10.1177/0265378812468405.

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Though the Christian faith has in recent years increasingly shown itself to be a truly African religion, a variety of African authors such as Kä Mana, George Kinoti, Hannah Kinoti, August Shutte and Efoé Julien Penoukou have noted that sub-Saharan Africa is facing a moral crisis. This article explores this crisis in as far as it is caused by difficulties in the reception of the (Western) Christian ethic by African Christian communities. It points out that this crisis is visible in (a) double morality, (b) immorality and (c) legalism. It shows that it is both caused by rapid social change in co

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Splitter, Wolfgang. ",,Wir bitten euch, dieses Geld anzunehmen“ Jüdische Hilfe für die Salzburger und Berchtesgadener Emigranten 1732/33." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 332–47. http://dx.doi.org/10.1163/157007311798293566.

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AbstractThe expulsion of the Lutherans from the Catholic Archbishopric of Salzburg and adjacent Berchtesgaden is a prominent example of early modern confessional migration. Until now, however, the liberal support these emigrants enjoyed from Jewish individuals and entire Jewish communities on their way to Brandenburg-Prussia and other Protestant territories has not yet received any scholarly attention of note. Based on contemporary sources, this article analyzes all known cases of Jews aiding these expellees. While anti-Jewish sentiments widely persisted among German Lutherans, pietist theolog

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Stulman, Louis. "Reading the Prophets as Meaning-making Literature for Communities under Siege." Horizons in Biblical Theology 29, no. 2 (2007): 153–75. http://dx.doi.org/10.1163/187122007x244075.

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AbstractThe "literarization" of prophecy, that is, the shift from oral prophecy to writing, involves massive shifts in meaning and social worlds. The oral performance of the prophetic word departs from a safe homeland for a tapestry of textual constructions in dangerous diaspora. Along the way it traffics in symbolic transformations for communities under siege. More specifically, written prophecy attends to survivors of war and as such functions as a resilient counter script, a meaning-making map of hope, for disoriented and dislocated people. As a sidebar, this essay considers the implication

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Brown, Jason M. "The ‘Greening’ of Christian Monasticism and the Future of Monastic Landscapes in North America." Religions 10, no. 7 (2019): 432. http://dx.doi.org/10.3390/rel10070432.

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Christian monasticism has an ancient land-based foundation. The desert fathers and later reform movements appealed to the land for sustenance, spiritual metaphor, and as a marker of authentic monastic identity. Contemporary Roman Catholic monastics with this history in mind, have actively engaged environmental discourse in ways that draw from their respective monastic lineages, a process sociologist Stephen Ellingson calls ‘bridging’. Though this study is of limited scope, this bridging between monastic lineages and environmental discourse could cautiously be identified with the broader phenom

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Malay, Jessica L. "Evelyn Underhill and the Christian Social Movement." Journal of Anglican Studies 18, no. 2 (2020): 180–200. http://dx.doi.org/10.1017/s1740355320000352.

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AbstractEvelyn Underhill is mainly known for her work in mysticism and spirituality. This article explores the political dimension of her work and argues her early work in mysticism and later work in spiritual direction and retreat work underpinned her engagement with leading figures in the interwar Anglican church and their social agenda. During this period Underhill worked closely with William Temple, Charles Raven, Walter Frere and Lucy Gardner among others. In the interwar years she contributed in important ways to the Church of England Congresses, and the Conference on Christian Politics,

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Klaasen, John. "Narrative and personhood." STJ | Stellenbosch Theological Journal 6, no. 2 (2021): 295–312. http://dx.doi.org/10.17570/stj.2020.v6n2.a13.

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This article sets out a Christian theological anthropology for community development. This critical engagement with traditional and doctrinal forms of Christian theological anthropology will analyse two contrasting perspectives of theological anthropology to construct a contemporary community development model that considers the responsibility of communities for community development. The theological model of community development considers narrative as an interlocutor of personhood and community development. This article further investigates conceptual linkages between personhood and communit

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Orji, Cyril. "A Quest to Revitalize Nostra Aetate for an Emerging World Church." Irish Theological Quarterly 82, no. 1 (2017): 37–59. http://dx.doi.org/10.1177/0021140016674276.

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This paper reflects on Philip Jenkins’s three-part work, The Next Christendom, The New Faces of Christianity, and Europe’s Religious Crisis and brings Jenkins into conversation with the Vatican II document, Nostra Aetate, with a view to mapping out new and meaningful ways of engaging Islam in dialogue as Christianity continues to make its inexorable movement southward. Using Jenkins’s work as an entry point for a new way of being Church in a contemporary global context, the paper argues that the new Christian expansion should be understood along the lines of Bernard Lonergan’s ‘achievement of

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Sims, Michael B. "Claiming the Ezidis (Yezidis): Nineteenth- and twentieth-century Assyrian, Kurdish and Arab sources on Ezidi religious and ethnic identity." Journal of Contemporary Iraq & the Arab World 14, no. 1 (2020): 31–49. http://dx.doi.org/10.1386/jciaw_00017_1.

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Focusing on the late nineteenth and twentieth centuries, this article explores the ways in which various religious and historical aspects of Ezidism were employed by both non-Ezidi and Ezidi authors to make claims of communal solidarity, national identity or religious categorization. Drawing upon a variety of Kurdish, Syriac, Arabic and Ottoman-language sources, it contextualizes these claims within contemporary historical developments and explores relationships between Ezidis and Assyrian/Syriac Christian communities, state authority, and Kurdish and Arab nationalism.

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Grodź, Stanisław. "Christian-Muslim Experiences in Poland." Exchange 39, no. 3 (2010): 270–84. http://dx.doi.org/10.1163/157254310x517478.

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AbstractThe reality of Christian-Muslim encounters in Eastern Europe is often overlooked because problems that states and societies of Western Europe face in relation to Muslim presence tend to be placed in the focal positions of contemporary debates on Christian-Muslim relations. Refection given in this article is presented from a Polish perspective marked by the dominance of one religious tradition, namely Roman Catholic. The Muslim population of Poland is tiny at present — estimated at 0.04-0.08% of the total population. The argument presented here is that even in such an imbalanced situati

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Greig, Jason Reimer. "‘Do You Not Know that Your Bodies are Members of Christ?’: Towards a Christian Body Politics and the Cultural Practice of Cosmetic Surgery." Studies in Christian Ethics 30, no. 4 (2016): 407–28. http://dx.doi.org/10.1177/0953946816680137.

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The contemporary rise in the West of cosmetic surgery as a cultural practice expresses the story of the late modern self as autonomous renovator, and the body as disenchanted raw material and individual possession. Technological biomedicine offers itself as the institution ready to assist this reflexive self in aligning the body to an individual’s inner identity. A Christian body politics, however, challenges this narrative of the human person, by claiming that gift and dependence more aptly represent human being than possession and autonomy. The rite of footwashing, particularly as articulate

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Doerfler, Maria. "An Earthquake for Pulcheria." Studies in Late Antiquity 5, no. 2 (2021): 216–40. http://dx.doi.org/10.1525/sla.2021.5.2.216.

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Natural disasters feature prominently among the topics that preoccupied late ancient homilists. Earthquakes, droughts, pandemics, and other catastrophes both inflicted untold suffering on their communities and raised pressing questions of interpretation: to whom ought Christians ascribe the origin of these scourges? what message or lessons did they convey? and how could their impact be reconciled with the existence of a loving and powerful deity, intimately invested in the well-being of Christian communities? To address these questions, homilists across the Greek- and Syriac-speaking world tur

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Ney, Stephen. "Samuel Ajayi Crowther’s Journeys in Christian and Islamic Book History." Social Sciences and Missions 32, no. 1-2 (2019): 31–53. http://dx.doi.org/10.1163/18748945-03103002.

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Abstract Samuel Ajayi Crowther, the Yoruba linguist and Anglican missionary bishop, interacted in the 1870s with communities of multilingual Islamic scholars on the north fringe of Yorubaland. This essay uses contemporary scholarship on the book culture of Ilọrin to shed light on Crowther’s letters, in particular his triumphant account of a formal audience with the emir of Ilọrin in 1872, during which his performance centred on the bilingual collection of Christian books he bore. He emphasized the uniqueness and novelty of his Christian books and their associated practices. Yet his accounts in

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Lenkiewicz, Tomasz. "Wpływ europejskiego dziedzictwa kulturowego w sferze idei i wartości na tożsamość współczesnej Europy." Cywilizacja i Polityka 15, no. 15 (2017): 90–110. http://dx.doi.org/10.5604/01.3001.0010.5460.

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Europe is distinguished by its cultural and civilizational difference, defined throughout the history as a Latin, Christian, European and Western civilization. The ideological breakthrough in the development of this civilization has been, first of all, caused by the French Revolution (1789-1799), that refined values and ideas of the European communities. Contemporary character of the Western civilization (revealing the crisis of the axiological layer), was shaped in a long historical process, being under the influence of ideas considered to be the most important in particular historical epochs

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Berger, Maurits. "PUBLIC POLICY AND ISLAMIC LAW: THE MODERN DHIMMĪ IN CONTEMPORARY EGYPTIAN FAMILY LAW." Islamic Law and Society 8, no. 1 (2001): 88–136. http://dx.doi.org/10.1163/156851901753129683.

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AbstractEgyptian law has maintained the Islamic system of interreligious law in which the Muslim, Christian and Jewish communities are governed by their own courts and their own laws. In the course of the twentieth century, however, these separate courts were abolished and the application of non-Muslim laws was restricted to matters of marriage and divorce, and then only if the non-Muslim spouses share the rite and sect of the same religion. In all other cases Islamic law applies. In addition, non-Muslim laws may not be applied if they violate Egyptian "public policy", a European concept which

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Bertaina, David. "Christians in Medieval Shī‘ī Historiography: From Legend to History." Medieval Encounters 19, no. 4 (2013): 379–407. http://dx.doi.org/10.1163/15700674-12342144.

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Abstract Over the course of the early medieval period, Shī‘ī authors collected historical reports of conversations with Christians and included them in their compilations. Beginning as legendary accounts transmitted via oral tradition, the reports and stories of imams were later compiled in “historical” collections as a way to promote the Shī‘ī historiographical tradition. Utilizing motifs from the Qur’an as well as their own interpretive traditions, medieval Shī‘ī writers collected, adapted, and/or composed these encounters in order to connect past leaders with the historical vision of their

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Parrish, John W. "Reviewing Mack's Re-Visioning." Axis Mundi 2, no. 2 (2017): 13. http://dx.doi.org/10.29173/axismundi62.

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    Because Axis Mundi has, to date, dedicated itself solely to publishing articles and not review essays, the publication of the following papers marks Axis Mundi’s review publishing “debut.” This “review symposium” on Burton L. Mack’s A Myth of Innocence is therefore something of a milestone for the journal. It is also an exciting occasion for scholars such as myself, whose research interests primarily revolve around the field of Christian origins, because the publication of this book in 1988 was a milestone in the establishment of our field. In a time when most stude

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Pettus, Katherine Irene. "Churches and International Policy: The Case of the “War On Drugs,” a Call to Metanoia." Philosophia Reformata 81, no. 1 (2016): 50–69. http://dx.doi.org/10.1163/23528230-08101004.

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Organized religion has played a key role in shaping national and international policy for millennia. This paper discusses the parts some Christian churches have played in creating and supporting drug control policies stipulated inunmultilateral treaties. Mainstream churches have largely ignored the harms these policies inflict on vulnerable populations, including both people who use drugs, and those who are terminally ill and cannot access controlled medicines for pain relief. Mainstream – especially theologically “conservative” – churches reject people who use drugs, an approach that damages

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Ashdown, Andrew. "An Exploration of the Christian-Muslim Landscape in Modern Syria and the Contribution of Eastern Christian Thought to Interreligious Dynamics." Poligrafi 25, no. 99/100 (2020): 79–99. http://dx.doi.org/10.35469/poligrafi.2020.226.

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This paper considers Christian-Muslim relations in modern Syria and the importance that eastern Christian thought can make to the interreligious context within the Middle East. It briefly describes the diverse historical and contemporary Christian and Muslim religious landscapes that have cohabited and interacted within the country and the cultural, religious, and political issues that have impacted the interreligious dynamic. Based on fieldwork undertaken in government-held areas during the Syrian conflict, combined with critical historical and Christian theological reflection, the article co

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Abulmajd, Abdalrahman. "The Prophet Muḥammad’s Covenant with Yūḥannah Ibn Ru’bah and the Christians of Aylah". Religions 12, № 6 (2021): 450. http://dx.doi.org/10.3390/rel12060450.

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This article examines the Prophet Muḥammad’s covenant with Yūḥannah, Prince of Aylah, and illustrates the role it plays in understanding religious pluralism and civil rights as envisioned in Prophet Muḥammad’s dream of a “Muslim Nation”. The article also briefly makes use of other covenants contracted between the Prophet and other Arab Christian tribes. The covenants reveal Prophet Muḥammad’s desire for religious pluralism and the granting of rights to all people, regardless of religion, creed, or personal practices. Although Prophet Muḥammad’s covenants with the Christians of his time are use

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Saperstein, Marc. "Christians and Jews-Some Positive Images." Harvard Theological Review 79, no. 1-3 (1986): 236–46. http://dx.doi.org/10.1017/s0017816000020502.

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The dean of contemporary Jewish historians, S. W. Baron, has shown that many modern conceptions of Jewish experience in medieval Christian Europe suffer from a fundamental distortion. Writing history was not a natural vocation for medieval Jews; most Jewish historiography was inspired by calamities that generated the impulse to record and, if possible, to explain. Therefore, most medieval Jewish chronicles are little more than accounts of the massacres and attacks suffered by various communities at different times. The tendency to assume that these historiographical sources present a full pict

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Powell, Russell C. "Shame, Moral Motivation, and Climate Change." Worldviews: Global Religions, Culture, and Ecology 23, no. 3 (2019): 230–53. http://dx.doi.org/10.1163/15685357-02302003.

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AbstractAn emotion like shame is endowed with special motivational force. Drawing on Ralph Waldo Emerson’s concept of shame, I develop an account of moral motivation that lends new perspective to the contemporary climate crisis. Whereas religious ethicists often engage the problem of climate change by re-imagining the metaphors, symbols, and values of problematic cosmologies, I focus on some specific moral tactics generated by religious communities who use their traditions to confront climate destruction. In particular, Bartimaeus Cooperative Ministries, a Christian non-profit organization tha

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