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Journal articles on the topic 'Denominationalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Schröder, Bernd. "Konfessionslosigkeit und religiöse Bildung in anderen Religionen und Ländern." Zeitschrift für Pädagogik und Theologie 66, no. 3 (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

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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 (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 (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 (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 (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 (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

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8

Sserunjogi, Isaac C., and George O. Achar. "Denominationalism and African Christian Identity." International Journal of Research and Innovation in Social Science VII, no. VII (2023): 977–85. http://dx.doi.org/10.47772/ijriss.2023.70775.

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African culture was affected by the propagation of the gospel. Pre-colonial Africans easily identified as Africans as informed by their highly religious cultures but the coming of Christianity and the subsequent notion of conversion together with denominationalism affected this obvious identification. Based on available literature, this paper has two main purposes; to highlight the role of culture and to locate the position of denominationalism in the affirmation of ‘African’ identity among African Christians. It suggests that denominations have a role to play in dislodging dual identity among

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9

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

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10

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

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11

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

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12

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 (1999): 561. http://dx.doi.org/10.2307/1387613.

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13

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

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14

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

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15

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

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16

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

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17

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 (2004): 19–21. http://dx.doi.org/10.1177/026537880402100104.

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18

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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19

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

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20

عبد العزيز مشعل, محمد. "المذهبية العقدية "دراسة تحليلية" Theological denominationalism “An Analytical Study”". مجلة کلية الدراسات الإسلامية والعربية للبنات بدمنهور 8, № 1 (2023): 19–66. http://dx.doi.org/10.21608/jcia.2023.342950.

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21

Kumlehn, Martina. "Religiöse ‚Suchsprache‘ und christliche Sprachschule im Spannungsfeld von Übersetzung und Transformation." Zeitschrift für Pädagogik und Theologie 66, no. 3 (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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22

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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23

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

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24

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

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25

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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26

Tsys, Aleksei Vladimirovich. "The Problem of Denominational Identity of Churches in Modern Protestantism." Философия и культура, no. 6 (June 2024): 74–92. http://dx.doi.org/10.7256/2454-0757.2024.6.70702.

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This article examines the history of denominationalism - the division of Protestantism into a multitude of independent religious associations, freely competing with each other. This approach to typologising religious associations, initially adopted for Protestant communities within the United States, has become a global phenomenon. Since the early 1980s, there has been a vigorous debate in the sociology of religion about the contemporary meaning of denominations. There is a growing number of independent churches that do not wish to be associated with any of the Protestant denominations; megach

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27

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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28

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 (2016): 211–31. http://dx.doi.org/10.1080/1474225x.2016.1230963.

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29

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

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30

WUTHNOW, ROBERT. "The Growth of Religious Reform Movements." ANNALS of the American Academy of Political and Social Science 480, no. 1 (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 r

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31

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

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32

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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33

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 (1990): 405. http://dx.doi.org/10.2307/1386473.

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34

بنت عبد الله الجلعود, لطيفة. "فضـــل العمـــل اليــدوي في ضــوء السنــة النبويـة Theological denominationalism “An Analytical Study”". مجلة کلية الدراسات الإسلامية والعربية للبنات بدمنهور 8, № 2 (2023): 137–206. http://dx.doi.org/10.21608/jcia.2023.343033.

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35

Ludlow, Helen. "Government schooling and teacher identity: The exertions of the first-class teacher at Worcester, Cape of Good Hope, c.1856-1873." New Contree 73 (November 30, 2015): 30. http://dx.doi.org/10.4102/nc.v73i0.169.

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In 1839 the colonial administration introduced to the Cape Colony one of the first systems of state education in the British Empire. This Established System of Education staggered along for a quarter century before the Cape colonial parliament voted to bring it to an end in 1865. Ambitious in its social and academic intentions, this “very English’’ system gained some acceptance as a model that could be aspired to – though not always in the intended form – even in predominantly Dutch-speaking communities like that of Worcester. The personal role of the teacher was central and Albert Nicholas Ro

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36

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 (1988): 343. http://dx.doi.org/10.2307/2095643.

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37

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 (2018): 354–78. http://dx.doi.org/10.1093/mj/kjy013.

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38

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 (2018): 122. http://dx.doi.org/10.1093/mj/kjy017.

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39

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

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40

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 (1990): 493–94. http://dx.doi.org/10.1086/229556.

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41

عبد الباسط عبد الرحيم, أفنان. "أسلوب التَّنزُّل في القرآن الكريم (تقرير توحيد الألوهية أنموذجًا) Theological denominationalism “An Analytical Study”". مجلة کلية الدراسات الإسلامية والعربية للبنات بدمنهور 8, № 2 (2023): 19–62. http://dx.doi.org/10.21608/jcia.2023.343013.

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42

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

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43

Kemp, Matthew. "Toward a Theology of Church Division." Ecclesiology 15, no. 2 (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 denom

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44

Hoffmann, George. "Anatomy of the Mass: Montaigne's “Cannibals”." PMLA/Publications of the Modern Language Association of America 117, no. 2 (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

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45

Casanova, José. "Global Religious and Secular Dynamics." Brill Research Perspectives in Religion and Politics 1, no. 1 (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-a

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46

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 f

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47

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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48

Müller, Olaf, and Chiara Porada. "Towards a Society of Stable Nones: Lifelong Non-Denominationalism as the Prevailing Pattern in East Germany." Religions 13, no. 11 (2022): 1024. http://dx.doi.org/10.3390/rel13111024.

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The increase in the number of people who do not belong to any religion (“nones”) has long been observed in many societies in the Northern hemisphere. This process is already well advanced in East Germany, where the proportion of “stable nones”, i.e., those who grew up without any ties to religion from childhood onwards, has become particularly large and will most likely form the majority in the near future. Given the sociocultural relevance of this group, it is worth taking a closer look at them. In this paper, we examine how far they differ in terms of their familial religious conditions of o

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49

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 (2014): 25–41. http://dx.doi.org/10.1007/s13644-014-0197-7.

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50

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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