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Journal articles on the topic 'Denominationalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Schröder, Bernd. "Konfessionslosigkeit und religiöse Bildung in anderen Religionen und Ländern." Zeitschrift für Pädagogik und Theologie 66, no. 3 (September 1, 2014): 223–32. http://dx.doi.org/10.1515/zpt-2014-0305.

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Abstract Non-denominationalism appears as a complex and ambiguous phenomenon. The article offers criteria and develops typological structures in order to characterize the construction of membership and renouncing membership in different world religions (section 1) and to describe religious educational approaches to non-denominationals in different European countries (section 2). Exemplifying this survey there are some details given on dealing with pupils without religious commitment in England and modern Israel (section 3).Summarizing these observations the author marks one major challenge for RE, that is both to respect non-denominationalism and to drag non-denominationals and denominationals into struggling for a suitable interpretation of reality

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2

McKinney, William, Robert Bruce Mullin, and Russell E. Richey. "Reimagining Denominationalism." Sociology of Religion 57, no. 1 (1996): 108. http://dx.doi.org/10.2307/3712013.

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3

Kobia, Sam. "Denominationalism in Africa." Ecumenical Review 53, no. 3 (July 2001): 295–305. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00108.x.

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4

Chang, Patricia Mei Yin, Robert Bruce Mullin, and Russell E. Richey. "Reimagining Denominationalism: Interpretive Essays." Review of Religious Research 37, no. 2 (December 1995): 173. http://dx.doi.org/10.2307/3512407.

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5

Luidens, Donald A., Robert Bruce Mullin, and Russell E. Richey. "Reimagining Denominationalism: Interpretive Essays." Journal for the Scientific Study of Religion 35, no. 4 (December 1996): 452. http://dx.doi.org/10.2307/1386425.

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6

Masango, Maake J. "Churches Moving beyond Denominationalism." Ecumenical Review 53, no. 3 (July 2001): 404–8. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00121.x.

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7

Nmah, Patrick Enoch. "Deconstructing Denominationalism in Igboland: A Liturgy of Bitterness." UJAH: Unizik Journal of Arts and Humanities 21, no. 1 (July 31, 2020): 1–16. http://dx.doi.org/10.4314/ujah.v21i1.1.

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This research work aimed at examining the effects of denominationalism in Igboland. The study revealed bitterness, antagonism, rivalry, moral barrenness, and spiritual bankruptcy that are dangers associated with denominationalism. Findings showed also the strengths and weaknesses of this narrow-minded party spirit in the area under review. The work recommended effective ecumenical-dialogue, exchange of programme, and inter-denominational communication as panacea to the challenges of party spirit. Methods of approach are historical and phenomenological methods coupled with the review of related extant materials. It concluded that shying away from engaging in inter-denominational relations through media for the purposes of Christian unity and evangelization amounts to playing the ostrich which has dire consequences. This paper assessed the challenges of worshipping God with bitterness among Igbo Christians. The problem is not planting Christianity in Igboland, but the method of evangelization which depends basically on denominationalism characterized by bitterness, envy, hatred, jealousy, wickedness and covetousness by which many Igbo Christians practice their faith. This in turn has adverse effect on the moral, social, intellectual and spiritual growth of the society. The bitterness is often within and without the denominations. The antagonistic attitude is seen among denominations such as Roman Catholic, Anglican, Methodist, Presbyterian, Seventh Day Adventist, Assemblies of God Church among others (Nmah, 2008). Keywords: Denominationalism, Deconstruction, Bitterness, Liturgy, Antagonism.

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8

Silverman, William, Bernard Lazerwitz, J. Alan Winter, Arnold Dashefsky, and Ephraim Tabory. "Jewish Choices: American Jewish Denominationalism." Review of Religious Research 40, no. 1 (September 1998): 95. http://dx.doi.org/10.2307/3512473.

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9

ARMOUR, LESLIE. "Philosophy and Denominationalism in Ontario." Journal of Canadian Studies 20, no. 1 (February 1985): 25–38. http://dx.doi.org/10.3138/jcs.20.1.25.

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10

Kennedy, Ellen J., Bernard Lazerwitz, J. Alan Winter, Arnold Dashefsky, and Ephraim Tabory. "Jewish Choices: American Jewish Denominationalism." Social Forces 77, no. 4 (June 1999): 1668. http://dx.doi.org/10.2307/3005913.

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11

Chiswick, Carmel U., Bernard Lazerwitz, J. Alan Winter, Arnold Dashefsky, and Ephraim Tabory. "Jewish Choices: American Jewish Denominationalism." Journal for the Scientific Study of Religion 38, no. 4 (December 1999): 561. http://dx.doi.org/10.2307/1387613.

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12

Kathindi, Nangula E. "Reflections on Denominationalism and Ecumenism." Ecumenical Review 53, no. 3 (July 2001): 416–18. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00123.x.

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13

Modiega, David J. "Reflections on Denominationalism and Ecumenism." Ecumenical Review 53, no. 3 (July 2001): 419–20. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00124.x.

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14

Dever, John P. "Fading Denominationalism: New Concepts of Church." Review & Expositor 90, no. 4 (December 1993): 501–15. http://dx.doi.org/10.1177/003463739309000405.

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15

de Aquino, Jorge L. F., and Gustavo G. S. de Oliveira. "‘Overpragmatism’, Denominationalism, Fundamentalism, Liberalism – and the Evangelical Way." Transformation: An International Journal of Holistic Mission Studies 21, no. 1 (January 2004): 19–21. http://dx.doi.org/10.1177/026537880402100104.

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16

Randall, Ian. "Mere Denominationalism: F. B. Meyer and Baptist Life." Baptist Quarterly 35, no. 1 (January 1993): 19–34. http://dx.doi.org/10.1080/0005576x.1993.11751906.

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17

LaGrone, Matthew. "Disagreement and Denominationalism: The Kohut-Kohler Debate of 1885." Conservative Judaism 64, no. 4 (2013): 71–89. http://dx.doi.org/10.1353/coj.2013.0016.

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18

Samson, Maxim G. M. "Jewish Schools and the Challenges of Denominationalism in England." Contemporary Jewry 39, no. 2 (January 28, 2019): 245–71. http://dx.doi.org/10.1007/s12397-019-09279-1.

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19

Hart, D. G. "Reimagining Denominationalism: Interpretive Essays. Robert Bruce Mullin , Russell E. Richey." Journal of Religion 76, no. 4 (October 1996): 651–52. http://dx.doi.org/10.1086/489886.

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20

Shechter, Jack. "On Jewish Denominationalism (Are We In a Post-Denominational Era?)." Conservative Judaism 61, no. 4 (2010): 58–66. http://dx.doi.org/10.1353/coj.2010.0007.

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21

Wagner, Melinda Bollar. "Generic Conservative Christianity: The Demise of Denominationalism in Christian Schools." Journal for the Scientific Study of Religion 36, no. 1 (March 1997): 13. http://dx.doi.org/10.2307/1387879.

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22

Opas, Minna. "Keeping Boundaries in Motion: Christian Denominationalism and Sociality in Amazonia." Anthropological Quarterly 92, no. 4 (2019): 1069–97. http://dx.doi.org/10.1353/anq.2019.0061.

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23

Kumlehn, Martina. "Religiöse ‚Suchsprache‘ und christliche Sprachschule im Spannungsfeld von Übersetzung und Transformation." Zeitschrift für Pädagogik und Theologie 66, no. 3 (September 1, 2014): 261–71. http://dx.doi.org/10.1515/zpt-2014-0309.

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Abstract The article describes the fundamental hermeutic and didactical conditions - which determine Religious Education in the context of heterogeneous religious attitudes and non-denominationalism. It emphasizes the importance of religious literacy, especially the understanding of the characteristic modes of religious communication in symbols and methaphors. In critical discussion of the question, whether religious language can be translated into secular terms or can be learned as a foreign language, it argues for special forms of transformation and interpretation.

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24

Green, Kenneth Hart. "MOSES MENDELSSOHN'S OPPOSITION TO THE HEREM: THE FIRST STEP TOWARD DENOMINATIONALISM?" Modern Judaism 12, no. 1 (1992): 39–60. http://dx.doi.org/10.1093/mj/12.1.39.

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25

Brodd, Sven-Erik. "Chinese ecclesiology – post-denominationalism and the search for an ecclesiological language." International Journal for the Study of the Christian Church 16, no. 3 (July 2, 2016): 211–31. http://dx.doi.org/10.1080/1474225x.2016.1230963.

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26

Avis, Paul. "Book Review: Denominationalism Illustrated and Explained, written by Russell E. Richey." Ecclesiology 11, no. 2 (May 28, 2015): 247–49. http://dx.doi.org/10.1163/17455316-01102008.

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27

WUTHNOW, ROBERT. "The Growth of Religious Reform Movements." ANNALS of the American Academy of Political and Social Science 480, no. 1 (July 1985): 106–16. http://dx.doi.org/10.1177/0002716285480001009.

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Moral Majority, pro-life groups, charismatic renewal, antinuclear coalitions, religious feminist groups—all typify American religion in the 1980s. Neglected in most studies of denominationalism and church-sect dynamics, these reform movements provide the sinews that crosscut denominational boundaries and shape the course of religious organizations. Such movements have deep roots in American history, but evidence indicates that their numbers have grown dramatically during the past quarter century and that millions of Americans are currently involved in them. Reform movements play an important role in revitalizing commitments to the churches, but they also raise the specter of a stultifying bureaucratization of American faith.

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28

Rose, Anne C. "Social Sources of Denominationalism Reconsidered: Post-Revolutionary Boston as a Case Study." American Quarterly 38, no. 2 (1986): 243. http://dx.doi.org/10.2307/2712852.

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29

Baer, Hans A., and Peter D. Goldsmith. "When I Rise Cryin' Holy: African-American Denominationalism on the Georgia Coast." Journal for the Scientific Study of Religion 29, no. 3 (September 1990): 405. http://dx.doi.org/10.2307/1386473.

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30

Kajtoch, Wojciech. "Two sides of the coin: Comments on political correctness and hate speech/language." Oblicza Komunikacji 12 (June 24, 2021): 199–215. http://dx.doi.org/10.19195/2083-5345.12.13.

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The author shows two uses of language manipulation: positive — in relation to the phenomenon of political correctness, the implementation of which he also considers a kind of manipulation, and negative — manifested in hate speech. Political correctness generally eliminates to some extent aggressive language — hate speech. Its influence can be seen in various spheres of social life (attitude towards other nationalities, sexual preferences, religion — non-denominationalism, etc.). The area where hate speech is spreading is widely understood politics. The conclusion is that while in many spheres of social life diplomacy is in force or is beginning to apply, politics is in a state of an ever worsening war.

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31

Liebman, Robert C., John R. Sutton, and Robert Wuthnow. "Exploring the Social Sources of Denominationalism: Schisms in American Protestant Denominations, 1890-1980." American Sociological Review 53, no. 3 (June 1988): 343. http://dx.doi.org/10.2307/2095643.

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32

Turan, Tamas. "Jewish Heterodoxy and Christian Denominationalism: Leopold Löw’s Comparative Perspective on Modern Hungarian Jewry." Modern Judaism - A Journal of Jewish Ideas and Experience 38, no. 3 (September 24, 2018): 354–78. http://dx.doi.org/10.1093/mj/kjy013.

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33

Turan, Tamas. "Jewish Heterodoxy and Christian Denominationalism: Leopold Löw’s Comparative Perspective on Modern Hungarian Jewry." Modern Judaism - A Journal of Jewish Ideas and Experience 39, no. 1 (October 17, 2018): 122. http://dx.doi.org/10.1093/mj/kjy017.

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34

Reed, Colin. "Denominationalism or Protestantism? Mission Strategy and Church in the Kikuyu Conference of 1913." International Bulletin of Missionary Research 37, no. 4 (October 2013): 207–12. http://dx.doi.org/10.1177/239693931303700405.

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35

Nelsen, Hart M. "When I Rise Cryin' Holy: African-American Denominationalism on the Georgia Coast.Peter D. Goldsmith." American Journal of Sociology 96, no. 2 (September 1990): 493–94. http://dx.doi.org/10.1086/229556.

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36

Kolodnyi, Anatolii M. "Christianity and the context of the history of the spiritual situation in Europe." Ukrainian Religious Studies, no. 51 (September 15, 2009): 86–100. http://dx.doi.org/10.32420/2009.51.2080.

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Christianity is the dominant religion throughout the European space. It was here that he became a world religion, where it passed all stages of its development and confessionalization. That is why the study of the patterns of development of this religion in its European image is relevant. Particularly relevant is the study of the current, postmodern state of Christianity. This is what this article is about. The author aims to reveal the peculiarities of the stagnant development of Christianity in the European space. There are few works that would directly reveal the author's topic. There is more about postmodernity. In writing the article, the author used some thoughts from E. Weiz's books "Postmodern Times" (M., 2002) and Yu. , 2001). The starting point for our research was such methodological principles as objectivity, historicism, non-denominationalism, and ideological plurality.

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37

Kemp, Matthew. "Toward a Theology of Church Division." Ecclesiology 15, no. 2 (May 3, 2019): 152–69. http://dx.doi.org/10.1163/17455316-20180002.

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Visible divisions between Christians undercut any theological claim of the church’s unity. Ecclesiology often neglects this disunity as a subject for theological reflection, instead defaulting to either a triumphalist account of a single ecclesial body or a spiritualized, ‘invisible’ unity. Both approaches ultimately avoid, and thus perpetuate, the problem. As a corrective to these trends, this paper considers two theologians who have taken the problem seriously: Carl Braaten and Ephraim Radner. Braaten interprets the Reformation as a renewal movement within the one church, and thus sees denominationalism as a temporary situation which must be directed toward renewal and reunion. Radner argues that the present divisions undermine the legitimacy of all churches, and seeks an ecclesiology that moves beyond any justification of these divisions. By putting Braaten and Radner in conversation, this essay puts forward six insights drawn from both that contribute to deepening theological reflection on church division.

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38

Cohen, Marilyn. ""Drifting with Denominationalism": A Situated Examination of Irish National Schools in Nineteenth-Century Tullylish, County down." History of Education Quarterly 40, no. 1 (2000): 49. http://dx.doi.org/10.2307/369180.

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39

Suh, Daniel, and Raymond Russell. "Non-affiliation, Non-denominationalism, Religious Switching, and Denominational Switching: Longitudinal Analysis of the Effects on Religiosity." Review of Religious Research 57, no. 1 (September 25, 2014): 25–41. http://dx.doi.org/10.1007/s13644-014-0197-7.

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40

Hoffmann, George. "Anatomy of the Mass: Montaigne's “Cannibals”." PMLA/Publications of the Modern Language Association of America 117, no. 2 (March 2002): 207–21. http://dx.doi.org/10.1632/003081202x61368.

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What might the Mass resemble among a people who never experienced the Fall? Montaigne's most famous essay, “Of Cannibals,” emerges as a radical response to this question when examined in the context of his time's religious polemic, a context from which the essay borrows much of its imagery. Unlike Protestant controversialists who disparaged Catholic eucharistic rites as barbarous, Montaigne suggests such religious prejudices prove little better than the cultural ones under which New World natives labored. He elects to pursue a line of religious inquiry opened up by Renaissance speculation that Amerindians might constitute a non-Adamite race in order to conduct a personal exploration of alternative practices of faith. This two-mindedness with regard to religion suggests that characterizations of Montaigne need to step beyond the categories of believer and unbeliever. Abandoning tendencies toward denominationalism and, more generally, toward affixing labels to heterodoxy allows for an investigation of the fully idiosyncratic experience of early modern belief.

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41

Casanova, José. "Global Religious and Secular Dynamics." Brill Research Perspectives in Religion and Politics 1, no. 1 (June 13, 2019): 1–74. http://dx.doi.org/10.1163/25895850-12340001.

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Abstract Global Religious and Secular Dynamics offers a global historical perspective that integrates European theories of modern secularization and competing theories of global religious revival as interrelated dynamics. In the first section Casanova examines the emergence of the modern religious/secular binary system of classification within a critical review of Émile Durkheim’s and Max Weber’s divergent theories of religion. The modern system of classification is contrasted with the pre-axial one, in which all reality was organized according to the binary sacred/profane, and with the post-axial one, which was organized according to the binary transcendent/immanent. The second and third sections contrast the internal European road of secularization without religious pluralization with the external colonial road of global intercultural and religious encounters, particularly in Asia, that led to the global system of religious pluralism. The final section examines the contemporary intertwinement of religious and secular dynamics through the globalization of the immanent frame and the expansion of global denominationalism.

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42

Ng, Peter Tze Ming. "'Glocalization' as a Key to the Interplay between Christianity and Asian Cultures: The Vision of Francis Wei in Early Twentieth Century China." International Journal of Public Theology 1, no. 1 (2007): 101–11. http://dx.doi.org/10.1163/156973207x194510.

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AbstractThis article aims to apply the concept of 'glocalization' to the study of theology and culture. China is chosen as a case study, with particular focus on a Chinese theologians discussion of the interplay between Christianity and Chinese Culture in the early twentieth century China. Francis Wei was the first Chinese President of Huazhong University in Wuhan, 1929–1952, and he was appointed as the first Henry Luce Visiting Professor of World Christianity in 1945–46. Wei's conviction was that Christianity and Chinese culture could be complementary. He held that China needed Christianity for a better understanding of God's nature and the way human beings could communicate with God, while maintaining that Christianity needed China to move beyond western denominationalism. Moreover, Christianity could not become a universal religion without including China. This article argues that Wei's work is relevant to the contemporary discussion about interaction between globalization and localization, known as 'glocalization'.

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43

Mead, Sidney E. "From Coercion to Persuasion: Another Look at the Rise of Religious Liberty and the Emergence of Denominationalism." Church History 57, S1 (March 1988): 68–88. http://dx.doi.org/10.1017/s0009640700062958.

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So far as religious affairs are concerned, the colonial period of our history begins with the planting of the first permanent English colony in 1607, guided by the intention to perpetuate in the new land the religious patterns to which the mother country had grown accustomed. Chief of these for our purposes was uniformity enforced by the civil power. The period culminates just 180 years later with the complete rejection of this central intention in the provisions for national religious freedom in the Constitution (1787) and First Amendment (1791).

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44

Harismendy, Patrick. "COALTER Milton J., MULDER John M., WEEKS Louis B., éds., The Organizational Revolution. Presbyterians and American Denominationalism." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 76–77. http://dx.doi.org/10.4000/assr.20268.

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45

Mead, Sidney E. "From Coercion to Persuasion: Another Look at the Rise of Religious Liberty and the Emergence of Denominationalism." Church History 57 (1988): 68. http://dx.doi.org/10.2307/3165652.

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46

Luker, Ralph E. "‘Under our own vine and fig tree’: From African unionism to black denominationalism in Newport, Rhode Island, 1760–1876." Slavery & Abolition 12, no. 2 (September 1991): 23–48. http://dx.doi.org/10.1080/01440399108575032.

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47

Swatos, William H. "The function of ‘Church’ in the sociology of religion in America." Social Compass 59, no. 4 (December 2012): 515–24. http://dx.doi.org/10.1177/0037768612460803.

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In large part, Max Weber’s essay ‘Church and sect in America’ was intended as a contrast between European and American societies at the turn of the 20th century. This could be pushed so far as to say that in fact the essay was not about religions at all but rather about the relationship between an old-order class system and a new-order class system in which sectarian religion provided a conduit to validate worldly success (i.e. the Protestant ethic), which directly contrasted with the institutional ‘style’ of the established churches of Europe, into whose membership one was born and through whose structures (e.g. church schools, including the universities) one’s social position was established. ‘Church,’ then, is in some respects a residual category for Weber, more of a background that would enable him to foreground what he saw as a new basis for ordering class/status within the new world. Over time, denominationalism in America hybridized churchly and sectarian elements to create a new socio-religious dynamic by which a central core of ‘nonsectarian’ religious affirmations created a variant mode of religious participation in which multiple religious options served functions historically associated with national churches in Europe. Postmodern globalization, however, has created new opportunities and challenges as institutionalized religions reach beyond historic geopolitical borders.

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48

Vance, Laura L. "DENOMINATIONALISM AND CHANGING GENDER IDEALS IN THE ADVENTIST REVIEW: AN EXAMINATION OF WEBER'S THEORY OF RELIGION OF THE DISPRIVILEGED CLASSES." Nova Religio 1, no. 1 (October 1, 1997): 50–71. http://dx.doi.org/10.1525/nr.1997.1.1.50.

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ABSTRACT: This article employs a content analysis of the Adventist Review to explore Seventh-day Adventist denominational change and concomitant delimitation of women's roles and expectations in the denomination. It uses Weber's theory of the religion of non-privileged classes in order to consider denominational change and attendant advocation of specific gender ideals and proscriptions for Adventist women. The paper finds that early in its history Adventism defined itself in opposition to secular society, and that in the context of this definition by distinction, Adventist women were encouraged to assume positions of public religious responsibility not available to them in secular society. Following the turn of the century and especially during the 1950s and 1960s, as Adventist culture adopted an accommodating response to other denominations and secular society, the Review promoted conventional secular notions of gender appropriate activity, relegating men to the "bread-winner" role and discouraging women from engaging in wage labor, or religious activity outside of the domestic sphere. As suggested by Weber's theory of religion of non-privileged classes, examination of the Adventist Review illustrates the way in which Adventist leadership shifted from advocating ideals inconsistent with those promulgated in the wider society, when Adventist culture most emphasized its distinction, only to later embrace secular expectations of gender when the denomination adopted a more accommodating response to other denominations and secular society.

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49

Jacobsen, Douglas. "Reimagining Denominationalism: Interpretive Essays. Edited by Robert Bruce Mullin and Russell E. Richey. Oxford University Press, 1994. Pp. x + 326. £25.00." Scottish Journal of Theology 52, no. 2 (May 1999): 250–52. http://dx.doi.org/10.1017/s0036930600053746.

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50

Kennedy, E. J. "Jewish Choices: American Jewish Denominationalism. By Bernard Lazerwitz, J. Alan Winter, Arnold Dashefsky, and Ephraim Tabory. SUNY Press, Albany, 1998. 215 pp." Social Forces 77, no. 4 (June 1, 1999): 1668–70. http://dx.doi.org/10.1093/sf/77.4.1668.

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