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1
Setzer, Claudia. "Does Paul Need to Be Saved?" Biblical Interpretation 13, no. 3 (2005): 289–97. http://dx.doi.org/10.1163/1568515054388191.
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AbstractWhile many liberal Jews have endorsed Jesus as one of their own for at least a century, Paul has often borne the blame for injecting anti-Judaism into early Christianity. The work of these scholars helps overturn these judgments against Paul. Several emphases of their work help us to better appreciate Paul as a pedagogue of multiple identities. 1) Being "in Christ" and being part of Israel are compatible, not contradictory identities for Paul. 2) Paul believes that Gentiles, by being "in Christ" come under the umbrella of Israel, even without circumcision or conversion. 3) Paul's mission as the teacher to the Gentiles shapes every aspect of his rhetoric and message. 4) Paul is animated by the question of Gentile inclusion in God's people, not the existential guilt of the individual. This article also poses four questions as we pursue this approach to Paul. 1) Why does Paul, the robust Jew who continues to believe in Israel's election, so virulently oppose Gentile circumcision or conversion, which was part of the Judaism of his time? 2) What is the role of the cross, which does not spring from the language and myths of Israel, in Paul's thought? 3) Does Paul think he is doing anything new, particularly since he uses the language of novelty? 4) How much does Paul need to be "saved," i.e. made to conform to our contemporary standards, for us to appreciate him as part of our experience and traditions?
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Clark, Kelly James. "Imaginings." European Journal for Philosophy of Religion 9, no. 3 (September 21, 2017): 17–30. http://dx.doi.org/10.24204/ejpr.v9i3.1993.
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In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief.
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Brown, Christine. "'A Huge Burden of Guilt' Christianity and Nature." Expository Times 109, no. 5 (February 1998): 139–42. http://dx.doi.org/10.1177/001452469810900504.
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HAMILTON, CHRISTOPHER. "Kierkegaard on truth as subjectivity: Christianity, ethics and asceticism." Religious Studies 34, no. 1 (March 1998): 61–79. http://dx.doi.org/10.1017/s0034412597004174.
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This paper is an exploration and interpretation of Kierkegaard's account of Christian belief. I argue that Kierkegaard believed that the Christian metaphysical tradition was exhausted and hence that there could be no defence of belief in God in purely rational terms. I defend this interpretation against objections, going on to argue that Kierkegaard thought it possible to defend a post-metaphysical conception of religious belief. I argue that Kierkegaard thought that such a defence was available if we understand correctly what it is to speak with ethico-religious authority. I argue that, when interpreted in the way I outline, Kierkegaard's notion of ethico-religious authority shows his conception of religious belief to have great plausibility. However, Kierkegaard goes on to argue that an individual's true relationship with God is constituted through the cultivation of guilt and the sense of himself as a sinner, and I give reasons for rejecting this claim, arguing that such cultivation is a form of asceticism.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (January 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Blenkinsopp, Joseph. "The Sacrificial Life and Death of the Servant (Isaiah 52:13-53:12)." Vetus Testamentum 66, no. 1 (January 21, 2016): 1–14. http://dx.doi.org/10.1163/15685330-12301220.
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The argument presented in this article is that the term ‘asham’ in Isa 53:10 refers to the sacrificial ritual of the guilt offering, that this reference is supported by indications throughout Isaiah 53, and that therefore the suffering and death of this Servant of the lord is to be understood as sacrificial by analogy with the ritual of the guilt or reparation offering in the book of Leviticus. This conclusion, much contested in contemporary scholarship, is supported by a survey of the reception of this text in the period prior to early Christianity.
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Dunn, Geoffrey D. "Geoffrey S. Smith: Guilt by Association: Heresy Catalogues in Early Christianity . Oxford: Oxford University Press, 2015." Journal of Religious History 42, no. 2 (June 2018): 297–98. http://dx.doi.org/10.1111/1467-9809.12519.
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Yang, Lucinda. "Aspects of Pentecostal Christianity in Zimbabwe, by Lovemore Togarasei (ed.)." Pneuma 41, no. 2 (August 30, 2019): 363–66. http://dx.doi.org/10.1163/15700747-04102030.
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Morgan, Robert. "Historical and Canonical Aspects of a New Testament Theology." Biblical Interpretation 11, no. 3 (2003): 629–39. http://dx.doi.org/10.1163/156851503790507954.
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AbstractIn nineteenth-century discussions of the scope and methods of New Testament theology more attention was paid to the new historical methods than to the reasons for this discipline. Its independence from dogmatics was new, but it was the role of Scripture in the life of the Church which made it important in educating clergy. Theological interpretation of any passage of Scripture might serve as a source of Christian faith and theology, but for Scripture to be a norm, a survey of the whole New Testament is needed. New Testament theologies using historical exegesis and attending to all the canonical writings can offer (or imply) proposals about the identity of Christianity, and in the conversation between such proposals a measure of consensus can be expected where there is agreement to respect textual intention. Most Christian reading of Scripture to nourish and communicate faith is done through translations and without asking about authorial intention, but theologians making proposals about the identity of Christianity which accord with the witness of Scripture are subject to more constraints for the sake of consensus. They need to survey the whole New Testament using critical historical exegesis and background knowledge of the ancient world to inform a perspective derived from their contemporary understandings of Christianity. Such theologically interested surveys are properly called New Testament theologies.
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Vitz, Paul C., and Philip Mango. "Kernbergian Psychodynamics and Religious Aspects of the Forgiveness Process." Journal of Psychology and Theology 25, no. 1 (March 1997): 72–80. http://dx.doi.org/10.1177/009164719702500107.
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The concept of forgiveness is defined and placed in an object relations framework of Otto Kernberg and of John Gartner. The latter presents an interpretation involving the overcoming of splitting which is a kind of proto-forgiveness applicable for treating borderline patients. Given this context, a model of five stages in the forgiveness process is outlined. These stages are adapted from Linn and Linn (1978) and from Kernberg (1992). It is proposed that the crucial last stage requires more than self-acceptance. Specifically, recovery from genuine harm done to others or the self (real guilt) requires repentance and forgiveness, neither of which can be supplied by psychotherapy. Positive clinical signs of genuine forgiveness are briefly described, as are ways in which forgiveness is often put in the service of pathology, such as false forgiveness. Clinical procedures to facilitate forgiveness are noted.
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Hurlbut, D. Dmitri. "Review: Aspects of Pentecostal Christianity in Zimbabwe, edited by Lovemore Togarasei." Nova Religio 23, no. 4 (April 15, 2020): 141–42. http://dx.doi.org/10.1525/nr.2020.23.4.141.
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Pachuau, Lalsangkima. "Evolving theology of mission: Its conceptualization, development, and contributions." Theology Today 73, no. 4 (January 2017): 349–63. http://dx.doi.org/10.1177/0040573616669564.
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“Should we stop using the term ‘Mission’?” asked Klauspeter Blaser in his 1987 article. The crisis in mission in the second half of the 20th century, well accounted by historians of missions, had led to what Lamin Sanneh famously called “the Western guilt complex” about missions. Reviewing the conceptual development of the missionary enterprise, this article makes some historical-theological interpretations of the missionary enterprise since the later half of the 20th century and argues that the concept and practice of mission have changed and we are in a new day of missiological renewal. Arguably, missiology can now be seen as providing a hub of global theological trends, especially in the light of the theology behind missio Dei and the emerging contextual theologies at the dawn of world Christianity.
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Engelke, Matthew, and Frans J. Verstraelen. "Zimbabwean Realities and Christian Responses: Contemporary Aspects of Christianity in Zimbabwe." Journal of Religion in Africa 30, no. 4 (November 2000): 512. http://dx.doi.org/10.2307/1581596.
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Handaric, Mihai. "Aspects related to the influence of Christianity on the Society." Randwick International of Social Science Journal 2, no. 2 (April 30, 2021): 58–66. http://dx.doi.org/10.47175/rissj.v2i2.215.
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In this paper the author analyzes the influence of Christianity on society. There will be demonstrated that through its structure, man was created to live in the community. He discovers himself by relating to the world surrounding him, as it is argued by Martin Heidegger, and Martin Buber. Here we also include the relationship with the transcendent. The philosophical and sociological arguments help us understand the influence Christianity had on European society. The religion of the European nations had a strong influence on the civilization of the continent and the world. Researchers have come to the conclusion that man was created with an innate religious feeling. Rudolf Otto sought to demonstrate that man's religious experience can only be explained by the aprioric existence of the sacred. So did Mircea Eliade, who introduced a new term "hierophany" to define the act of experiencing the sacred. There were also researchers who reinterpreted the relationship with the sacred. Emile Durkheim argued that ultimately, religion in its present form will be replaced by a so-called "civic religion," which will replace religious services in churches. Accepting the perspective of Scripture, the author tries to show the idea of the presence of Divinity in the believer's life (John 14:15-26). Jurgen Moltman asserts that if society were to enter the process of Christ's discipleship, she would discover the divine alternatives that bring the long-awaited results. Max Weber argued that Christian religion, and especially the sects of Protestantism, had a decisive role in influencing the culture and civilization of modern Europe, and the world at large. From his point of view, the decision of man in capitalist society to make a great effort in his work, has a religious motivation, namely, the doctrine of predestination. Considering that the moral and theological dimension of Christianity lies at the root of human significance, Christians struggle to defend the revealed message. A good example is given by Francis Schaeffer, who in his book Trilogy pleads to preserve the traditional moral values of the Bible. Schaeffer attempts to link the idea of revelation, as it is presented in the Christian Bible, with the discovering of man's significance.
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Yang, Xiaoli. "Contemplative Aspects of Pentecostal Spirituality." Journal of Pentecostal Theology 28, no. 1 (March 20, 2019): 123–42. http://dx.doi.org/10.1163/17455251-02702008.
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How is the dynamic power of the Holy Spirit working through contemplative aspects of Pentecostal spirituality in Asia where Christianity thrives in a hostile environment today? Are there any insights that Pentecostal churches of the Global North can learn and experience deeper transformation through the Holy Spirit in a post-Christian world? This article shares a recent experience of a retreat with a group of Asian Pentecostal pastors. It describes how they, both individually and as a group, encountered God through contemplative practice within the praxis of their spiritual tradition. Drawing from their experiences grounded in Scripture, the article explores the key theological issues of silence, body, and response. Pentecostal churches are therefore encouraged to be eager to learn from the lived experiences of pastors in Asia and receptive to contemplative aspects of Pentecostal spirituality.
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Künkler, Tobias, Tobias Faix, and Marie Jäckel. "The Guilt Phenomenon. An Analysis of Emotions Towards God in Highly Religious Adolescents and Young Adults." Religions 11, no. 8 (August 14, 2020): 420. http://dx.doi.org/10.3390/rel11080420.
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In his model of religiosity, Huber postulates a “qualitative leap” between the groups of the “religious” and the “highly religious”. Correspondingly, the data from the Empirica Youth Survey 2018 underline that the topic of guilt and forgiveness is in itself only really present in the “highly religious”. Thus, this article aims to provide a detailed analysis of the relation between emotions towards God and the centrality of religiosity. One of the results of the exploratory factor analysis concludes that emotions towards God comprise three aspects within Protestant “highly religious” adolescents and young adults: a factor for positive emotions, one for negative emotions, and a third for emotions of guilt, release and fear. In this article, we focus on the factor that drives the experience of guilt (and release and fear) and conclude that it is a phenomenon only found within the “highly religious” and not the “religious” Protestant adolescents and young adults. We explicitly incorporate the journal’s main foci in two regards: First, we focus on the particularities of the group of “highly religious” people as identified by the Centrality of Religiosity Scale (CRS) along with the interactions between the theoretical concept of centrality of religiosity and the content of religiosity. Secondly, we briefly compare “highly religious” with “religious” adolescents and young adults.
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Prahlow, Jacob J. "Guilt by Association: Heresy Catalogues in Early Christianity. By Geoffrey S.Smith. Pp. xv, 196, Oxford University Press, 2015, $78.00." Heythrop Journal 62, no. 2 (March 2021): 420–21. http://dx.doi.org/10.1111/heyj.13902.
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Alvis, Jason W., and Ludger Hagedorn. "Rethinking Victimhood: Phenomenology, Religion, and the Human Condition." Philosophy Today 65, no. 4 (2021): 767–72. http://dx.doi.org/10.5840/philtoday2021654418.
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How we use our own victimhood and that of others has been changing in recent years. Today it may be used to decry an injustice of violence, to garner attention to our causes, to command a unique moral and ecclesial authority, or even to gain advantage over other groups. The many possible uses of victimhood lead us to study phenomenologically its influence upon our human condition, considering especially its cultural manifestations, and religious underpinnings. The contributions investigate the topic through four sections: 1) Blame, Liability, Ressentiment, 2) Christianity, Atonement, Scapegoating, 3) Trauma, Survivor Guilt, Exile, and 4) Culture, Globalization Media.
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Kim, Kirsteen. "Christianity’s Role in the Modernization and Revitalization of Korean Society in the Twentieth-Century." International Journal of Public Theology 4, no. 2 (2010): 212–36. http://dx.doi.org/10.1163/156973210x491903.
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AbstractThe development of South Korea and its growth to become the world’s eleventh largest economy has been accompanied by the introduction of Christianity and its increase to become the major religious group, to which nearly thirty per cent of the population are affiliated. This article probes the connection between these two spectacular examples of development; economic and religious. By highlighting moments or episodes of Christian contribution to aspects of development in Korean history and linking these to relevant aspects of Korean Christian theology, there is shown to be a constructive, although not always intentional, link between Korean Christianity and national development. The nature of the Christian contribution is seen not primarily in terms of the work ethic it engenders (as argued by Max Weber in the case of European capitalism) but mainly in the realm of aspirations (visions, hope) of a new society and motivation (inspiration, empowerment) to put them into effect. In other words, it was the public theology of Christianity that played a highly significant role in the modernization and revitalization of Korean society in the twentieth century.
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Avis, Paul. "Stephen Sykes and the Essence of Christianity." Ecclesiology 15, no. 1 (February 6, 2019): 34–45. http://dx.doi.org/10.1163/17455316-01501006.
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Stephen Sykes chastised English (especially Anglican) theology for its neglect of systematic and doctrinal theology and worked for its revival. He viewed the liberal tendency in English theology in the 1960s and 1970s as attributable, at least in part, to lack of doctrinal rigour and to ecclesiastical woolliness. Sykes contributed to methodological reflection on systematic theology, but his occasional forays into systematics were not his major efforts. However, one systematic theological topic to which Sykes made a significant contribution was the question of the essence of Christianity, which he pursued in critical dialogue with a galaxy of modern theologians. His account of the essence in relation to the ‘external’ and ‘internal’ aspects of Christianity is not satisfactory and his conclusion that the essence is an ‘essentially contested concept’ is disappointing. Nevertheless, his discussion sheds light on the problem and remains a stimulus and resource for further work on this topic.
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Sehorn, John. "Guilt By Association: Heresy Catalogues in Early Christianity By Geoffrey S. Smith. Oxford: Oxford University Press, 2015. Pp. xvi + 196. N.p." Religious Studies Review 42, no. 4 (December 2016): 294–95. http://dx.doi.org/10.1111/rsr.12721.
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Kolesnikova, Natalia, Oksana Makarkina, Dmitry Dvoretsky, and Marina Manoylova. "SOCIO-PSYCHOLOGICAL CHARACTERISTICS OF BELIEVERS AND NON-BELIEVERS, SERVING THEIR SENTENCES (AS ILLUSTRATED BY CHRISTIANITY)." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 3 (May 25, 2018): 265–74. http://dx.doi.org/10.17770/sie2018vol1.3079.
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The object of the work was the research of religiousness as the factor affecting on nature of punishment, future plans, view of life and self-concept. In the work were used the following research methods: personal psychological characteristic examination, assessment of convicted person by the staff, social diagnostics of such factors as conscience of guilt, attitude toward punishment and punishment administration analysis.There were revealed trends in the study testifying an influence of religiousness on persons serving their sentences. Thus, religiousness is a trigger for correctional facility adaptation because there is a decrease of offences and violations of custodial control. Psychological diagnosis showed that the religious have higher opinion of themselves than the irreligious. 63, 2% of the religious have high or average level of inherent value and only 42, 9% of the irreligious have such level of inherent value. The faith promotes positive attitude to life and lower rate of depression among the religious testifies this. Religious convicted persons’ aim in life is to realize their moral standards of higher hierarchical level and this is a favorable background for their life after deinstitutionalization.Thus, research of religiousness as the factor affecting on convicted persons serving their prison terms has showed positive influence of faith on nature of punishment, future plans after deinstitutionalization, view of life and self-concept.
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Kings, Graharm. "Foundations for Mission and the Study of World Christianity." Mission Studies 14, no. 1 (1997): 248–65. http://dx.doi.org/10.1163/157338397x00167.
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AbstractIn this Forum Paper, Henry Martyn Lecturer Graham Kings reflects on three aspects of the legacy of nineteenth century Indian missionary Henry Martyn. The first aspect is that of Martyn as linguist and translator, the second is that of Martyn as a model and inspirer of missionaries, and the third aspect is the legacy of scholarship that Martyn's memory has inspired. Kings focuses particularly on the promise of the newly-relocated Henry Martyn Library at Westminster College, Cambridge.
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Nauta, Rein. "The Prodigal Son: Some Psychological Aspects of Augustine’s Conversion to Christianity." Journal of Religion and Health 47, no. 1 (August 1, 2007): 75–87. http://dx.doi.org/10.1007/s10943-007-9134-1.
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del Mar Rosa-Rodriguez, Maria. "Simulation and Dissimulation: Religious Hybridity in a Morisco Fatwa." Medieval Encounters 16, no. 1 (2010): 143–80. http://dx.doi.org/10.1163/138078510x12535199002758.
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AbstractCatholic religiosity became the central premise for law and order in sixteenth century Spain. Consequently, many Muslims left the Peninsula, and those that remained were forced to choose between renouncing Islam and becoming martyrs. In 1504, the Mufti of Oran wrote a fatwa to the Moriscos in Spain allowing them to simulate a Catholic religiosity while dissimulating an Islamic religiosity. He declared that even without formally practicing Islam, they were true Muslims as long as the “intention of their hearts” was pure. Mediated by simulation and dissimulation, gestures of guilt ensued as many subjects undermined dominant ideologies in order to preserve their traditions. This essay reads these movements between Christianity and Islam as signs of hybrid religiosity, theorizing that, contrary to what the Church-State prescribed then and what cultural and political historians have concluded thereafter, the notion of religiosity in Spain transcended institutionalized dogma. The Appendix at the end of this study includes an unedited version of this fatwa, transcribed, translated, and with paleographical commentary. I owe a debt of gratitude to Professor Devin J. Stewart, who inspired me to seek out this lost version of the fatwa of the Mufti of Oran.
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Cherenkov, Mychailo. "Human rights, "orthodoxy" and "heresy": philosophical and religious framework of interpretations." Religious Freedom 1, no. 19 (August 30, 2016): 60–66. http://dx.doi.org/10.32420/rs.2016.19.1.925.
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Post-secularism activates the role of religions in problematic and redefining seemingly inviolable foundations, axial ideas, key modernist concepts, including "human rights." It is worth noting that religious leaders and theologians evaluate "human rights" not only externally - as a political theory, ideology or even a separate religion, but each time they raise the question of the internal connection between Christianity and "human rights", which can acquire forms as "Orthodoxy", and "heresy". Attention to this connection, its forms and interpretations is exacerbated to the extent that the more expressive are the claims of postsecular versions of religiosity to the actual understanding of human rights and how weaker general, universal, transcendental foundations become. It is interesting to trace how the "heretical" and "orthodox" understanding of human rights changes as an example of Christianity, as the ratio of these understandings changes, and in the end, as the boundaries of "heretical" and "orthodox" in the Christianity themselves change - in its political-legal and philosophical-religious aspects .
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Percy, Martyn. "A Practical-Prophetic-Pastoral Exemplar: An Extended Homily on the Ministry and Writings of Percy Dearmer." Journal of Anglican Studies 19, no. 1 (May 2021): 37–47. http://dx.doi.org/10.1017/s1740355321000036.
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AbstractAn extended homily or meditation that focuses on some aspects of the life and work of Percy Dearmer. Dearmer, in his pastoral attentiveness, irenic prophetic action, and practical Christianity, sought to continue a distinctive English Anglican tradition of faithfully fulfilling his vocation through a richly incarnational ministry.
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Reynolds, Gabriel Said. "On the Presentation of Christianity in the Qurʾān and the Many Aspects of Qur’anic Rhetoric." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, no. 1 (July 8, 2014): 42–54. http://dx.doi.org/10.1163/22321969-12340003.
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Many important western works on the Qurʾān are focused on the question of religious influences. The prototypical work of this genre is concerned with Judaism and the Qurʾān: Abraham’s Geiger’s 1833 Was hat Mohammed aus dem Judenthume aufgenommen, or “What Did Muhammad Acquire from Judaism?” In Geiger’s work – and the works of many who followed him – material in the Qurʾān is compared to similar material in Jewish or Christian literature in the hope of arriving at a better understanding of the Qurʾān’s origins. In the present article I argue that these sorts of studies often include a simplistic perspective on Qur’anic rhetoric. In order to pursue this argument I focus on a common feature of these works, namely a comparison between material in the Qurʾān on Christ and Christianity with reports on the teachings of Christian heretical groups. Behind this feature is a conviction that heretical Christian groups existed in the Arabian peninsula at the time of Islam’s origins and that these groups influenced the Prophet. I will argue that once the Qurʾān’s creative use of rhetorical strategies such as hyperbole is appreciated, the need to search for Christian heretics disappears entirely.
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Fazel, Seena. "Baha'i Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue." Baha'i Studies Review 14, no. 1 (December 1, 2007): 39–51. http://dx.doi.org/10.1386/bsr.14.39_1.
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This paper aims to present a novel Baha'i contribution to inter-religious dialogue, one that is based on developing intellectual bridges between the religions. It is argued that the concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities. Some preliminary aspects of this concept are outlined from scripture and current scholarship in Christianity and Islam. There are three aspects to continuity of revelation: commonalities between the religions, non-exclusivity and non-finality in relation to their claims. The paper concludes that a central theme of inter-religious dialogue should be the nature and lives of the prophet-founders. In the context of Christian Muslim dialogue, the challenge that the prophetic career of Muhammad represents for Christians is discussed in relation to Abdu'l-Baha's talks in the West. Finally, the importance for Baha'is of contributing to the western discourse on Islam is explored.
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Dijkstra, Jitse H. F. "Appropriation: A New Approach to Religious Transformation in Late Antiquity." Numen 68, no. 1 (December 1, 2020): 1–38. http://dx.doi.org/10.1163/15685276-12341610.
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Abstract In this article, I propose the concept of “appropriation,” widely used in cross-cultural contexts, as a new approach to the process of religious transformation in Late Antiquity. This approach has the advantage that it encompasses the entire spectrum of individual responses to the impact of Christianity that characterizes the period. It is thus a particularly dynamic concept, as it accurately takes into account the interactive nature of the process and views it “from the bottom-up,” highlighting human agency. The variety of responses is illustrated by three case studies from Egypt — literature, monumental architecture (temples and churches), and magic — which can be regarded as exemplary for studying similar aspects of the religious transformation process in other areas of the (Eastern) Roman Empire. In each of these cases, the topic has until quite recently been viewed in terms of a “pagan” vs. Christianity framework, which has now been replaced by a more complex picture that exposes to the fullest extent the different forms of appropriation.
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Hunt, Stephen. "Alpha Programme." Fieldwork in Religion 1, no. 1 (January 1, 2005): 49–68. http://dx.doi.org/10.1558/firn.v1i1.49.
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The Alpha course is possibly the most widespread and best known evangelizing initiative of recent times. Billing itself as an introduction into ‘basic Christianity’, Alpha is an innovating course that has been adopted world-wide by tens of thousands of churches. This paper overviews the research methods of a national survey in the UK which were utilized in order to investigate and analyse various aspects of Alpha including its use in different contexts, who joins the programme and why, and its anticipated levels of success. These aspects of Alpha were explored through a variety of research methods; questionnaires; semi-structured interviews; participant observation; and a literature review.
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Stinton, Diane. "Jesus—Immanuel, Image of the Invisible God: Aspects of Popular Christology in Sub-Saharan Africa." Journal of Reformed Theology 1, no. 1 (2007): 6–40. http://dx.doi.org/10.1163/156973107x182613.
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Widespread evidence indicates that Jesus Christ holds a most prominent place in popular cultures across Africa south of the Sahara. In the present article, empirical data generated through qualitative research in Kenya, Ghana, and Uganda serve to illustrate similar phenomena attested across the continent. Initial description and subsequent theological analysis highlight two central aspects of these Christologies: Jesus as Immanuel—God with us—in Africa, and Jesus as the "image of the invisible God" (Col. 1:15). Following a summary overview of Christological images in Africa, conclusions point out their significance to contemporary Christianity, particularly regarding the intrinsic relation between popular and academic theologies.
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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.
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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.
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Brown, Malcolm. "Politics as the Church's Business: William Temple's Christianity and Social Order Revisited." Journal of Anglican Studies 5, no. 2 (December 2007): 163–85. http://dx.doi.org/10.1177/1740355307083644.
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ABSTRACTChristianity and Social Order was a creature of its time and, although influential over several decades, is challenged by today's plurality and globalization. Nevertheless, the ascendancy of Radical and Neo-Orthodoxy repeats imbalances of the Christendom Group which Temple was concerned to counter. Temple's greatest weakness for today is his failure to appreciate the trend towards profound social plurality, and its challenge to his strong idea of nationhood. However, today's global economy suggests that plurality must be held in tension with other aspects of the dominant market model. Temple's work reinforces important critiques of market economics, including scepticism about the alleged impossibility of moral agreement. This in turn suggests that total abandonment of Temple's Middle Axiom approach may be premature. A better-developed theology of correctives would reflect classic Christian vocabulary, cohere with Temple's approach, and offer a route toward the revitalization of the Anglican tradition of public theology.
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Sundberg, Albert C. "Enabling Language in Paul." Harvard Theological Review 79, no. 1-3 (July 1986): 270–77. http://dx.doi.org/10.1017/s001781600002054x.
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Paul of Tarsus, first-century Diaspora-Jew-become-Christian, became, through Augustine and Luther, the canonical theologian for Protestant Christianity. Consequently, his theology has been of overwhelming interest, whether in research, teaching, or preaching. This dominating concern with his theology, however, has diverted interest from other significant deposits Paul left us in his letters. F. W. Beare, in a study on “St. Paul as Spiritual Director,” has shown that this itinerant preacher of primitive Christianity has left us a record of his pastoral concerns that can still serve as a useful model for the modern pastor. A growing number of scholarly articles on Paul and women shows that while Paul sometimes simply reflects a male-dominated social reality, he occasionally envisions freedom and equality for women. Disappointment in other aspects of Paul's social perspective is largely overcome when that perspective is sought within his teaching on the church which, in his apocalyptic orientation, would be the continuing social reality.
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Francis, Leslie J. "Personality and Attitude towards Religion among Adult Churchgoers in England." Psychological Reports 69, no. 3 (December 1991): 791–94. http://dx.doi.org/10.2466/pr0.1991.69.3.791.
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A sample of 165 regular churchgoers completed the short form of the Revised Eysenck Personality Questionnaire, together with the Francis scale of attitude towards Christianity. While the data demonstrate that the central thesis of Eysenck's theory relating personality with religious attitudes holds good among a religious sample, they also suggest that other aspects of personality theory and measurement relating personality with religious attitudes may function differently in a religiously committed sample than in more general samples.
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Matějcková, Tereza. "Hegel’s invisible religion in a modern state: A spirit of forgiveness." Filozofija i drustvo 28, no. 3 (2017): 507–25. http://dx.doi.org/10.2298/fid1703507m.
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This study focuses on the interrelation of freedom, finitude, and reconciliation in Hegel?s understanding of religion. These three moments are found at central stages of Hegel?s treatment of the religious, from Hegel?s early fragments to his mature work. Finitude taking shape in the religious phenomena of a tragic fate, sin, or more generally, failing, is central to Hegel?s philosophical understanding of one-sidedness. As finite, man needs to reconcile with the other, and only as reconciled does he achieve freedom. Hegel credits Christianity with the discovery of the primary essences of spirituality: freedom and forgiveness. Freedom is intensified with the death of God: man realizes that there is no God-given, only man-made, legislation. This deepening of freedom does not overcome man?s finitude but instead intensifies it along with a heightened sense for responsibility, and an increased potential for guilt. In this context, forgiveness is the highest spiritual capacity of modern man, whose fate is to bear the freedom of oneself and the other.
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Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.
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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
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Bourdin, Bernard. "Les héritages chrétiens: quel avenir?" Moreana 46 (Number 176), no. 1 (June 2009): 175–90. http://dx.doi.org/10.3366/more.2009.46.1.14.
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The legacy from Christianity unquestionably lies at the root of Europe, even if not exclusively. It has taken many aspects from the Middle Ages to modern times. If the Christian heritage is diversely understood and accepted within the European Union, the reason is essentially due to its political and religious significance. However, its impact in politics and religion has often been far from negative, if we will consider what secular societies have derived from Christianity: human rights, for example, and a religious affiliation which has been part and parcel of national identity. The Christian legacy has to be acknowledged through a critical analysis which does not deny the truth of the past but should support a European project built around common values.
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Mongrain, Kevin. "The Burden of Guilt and the Imperative of Reform: Pope Francis and Patriarch Bartholomew Take Up the Challenge of Re-Spiritualizing Christianity in the Anthropocene Age." Horizons 44, no. 1 (May 22, 2017): 80–107. http://dx.doi.org/10.1017/hor.2017.57.
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This article discusses the pro-environmental theology of two contemporary Christian leaders. The first is the current ecumenical patriarch of Constantinople, Bartholomew I. The second is Roman Catholicism's Pope Francis. Both leaders seek to support members of their respective churches who are working to protect the environment, and also to speak globally across cultural and religious lines. Both Bartholomew and Francis believe the crisis of climate change has deep roots in modern culture's anthropocentric ethos, and hence there must be an “apocalypse” or an unveiling of this ethos as a betrayal not only of nature but also of God the Creator. Contrary to some religious environmentalists, therefore, both Bartholomew and Francis are careful to distinguish cosmocentric theology (pantheism and animism) and theocentric cosmology (monotheism centered on the Incarnation of the Trinity in creation). Francis in particular aims for a retrieval of Saint Francis of Assisi's relationship to the natural world as it was expressed by Saint Bonaventure, and later developed by Saint Ignatius of Loyola into a discipline (ascesis) of learning to see all created things as expressions of God's glory. In rivalry with theascesisof modern capitalism, which could be described as “disciplined avarice in action,” Bartholomew and Francis advocate the classical monastic-Franciscan-Ignatian spiritual ethos of “disciplined contemplation in action.”
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Paul, Vinil Baby. "‘Onesimus to Philemon’: Runaway Slaves and Religious Conversion in Colonial ‘Kerala’, India, 1816–1855." International Journal of Asian Christianity 4, no. 1 (March 9, 2021): 50–71. http://dx.doi.org/10.1163/25424246-04010004.
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Abstract Several theories emerged, based on the Christian conversion of lower caste communities in colonial India. The social and economic aspects predominate the study of religious conversion among the lower castes in Kerala. Most of these studies only explored the lower caste conversion after the legal abolition of slavery in Kerala (1855). The existing literature followed the mass movement phenomena. These studies ignore the slave lifeworld and conversion history before the abolition period, and they argued, through religious conversion, the former slave castes began breaking social and caste hierarchy with the help of Protestant Christianity. The dominant Dalit Christian historiography does not open the complexity of slave Christian past. Against this background, this paper explores the history of slave caste conversion before the abolition period. From the colonial period, the missionary writings bear out that the slaves were hostile to and suspicious of new religions. They accepted Christianity only cautiously. It was a conscious choice, even as many Dalits refused Christian teachings.
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Carr, Stephen. "F. H. Bradley and Religious Faith." Religious Studies 28, no. 3 (September 1992): 371–86. http://dx.doi.org/10.1017/s0034412500021727.
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In the following there are two principal objectives. Firstly, I hope to show that what seems to be the usual view of Bradley prevalent amongst theologians and philosophers is inaccurate. Secondly, I shall attempt to set Bradley's thought, albeit briefly, in the wider context of our contemporary interests. I have been more concerned to consider the aspects of Bradley's work that are interesting and, I think, quite exciting for theologians than to give a more general account of his philosophy. Bradley's reactions to specific doctrines of Christianity were coloured a good deal by his reaction to an evangelical upbringing (he was the son of an evangelical clergyman), but on a more abstract level he has an interesting and striking philosophical approach to the notion of religious faith. It is with this latter that I am concerned here.
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Horbury, Ezra. "The Bible Abbreviated: Summaries in Early Modern English Bibles." Harvard Theological Review 112, no. 02 (April 2019): 235–60. http://dx.doi.org/10.1017/s0017816019000075.
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AbstractEarly modern English Bibles are among the most significant texts in western Christianity. They contained the translation of the Bible into English and its authorisation, they facilitated the Protestant Reformation, and their effects on English Christianity and culture are felt vividly to this day. A vital facet of these editions are paratexts: the titles, summaries, glosses, and other non-canonical additions appended to scripture to aid its organisation and interpretation. Though neglected by literary, historical, and theological scholarship, these paratexts comprised huge portions of early modern Bibles and acted as productive vehicles to disseminate politics and theologies. One such form of paratext are the casus summarii, the chapter summaries that precede many chapters in early modern Bibles. In these summaries, significant biblical events or controversial subjects were condensed, omitted, reframed, rephrased, or otherwise represented to suit the editor’s purposes. This article provides the first survey of the chapter summaries in early modern English Bibles, with a table detailing the extent to which they were copied between editions. The article focuses on the Matthew, Geneva, and KJV Bibles, with additional discussion of the Coverdale, Great, and Bishops’ Bibles. The article addresses notable aspects of this material, including practices of translation, representations of Sodom, the anglicisation of names, and the sexualisation of Eve. By explicating the origins and influences of these summaries, this article facilitates the understanding and study of paratexts and demonstrates their importance to scholarship of early modern Christianity.
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Stenger, Mary Ann. "Rethinking The Courage to Be for American Culture Today." International Yearbook for Tillich Research 13, no. 1 (December 1, 2018): 197–216. http://dx.doi.org/10.1515/iytr-2018-199.
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Abstract This essay compares the cultural context for The Courage to Be with the present American context and then assesses the extent to which Tillich’s analysis is helpful in understanding and/or addressing current challenges to faith and life. Two aspects of culture that need to be addressed today are 1) the importance of our human bodies in how we live and in how we relate to others and 2) issues of justice and power. People still experience the anxieties of fate and death, doubt and meaninglessness, and guilt and condemnation, but today there is less emphasis on guilt. For some groups, a fourth anxiety of injustice and oppression dominates. American culture today is polarized politically and religiously over basic values, with people gaining courage through belonging to particular groups much more than through the courage to be as oneself. Transcendent courage participates in the power of being-itself and grounds all forms of courage, providing a religious meaning to courage and to life.
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Cook, Karoline P. "Navigating Identities: The Case of a Morisco Slave in Seventeenth-Century New Spain." Americas 65, no. 1 (July 2008): 63–79. http://dx.doi.org/10.1353/tam.0.0030.
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In 1660 Cristóbal de la Cruz presented himself before the commissioner of the Holy Office of the Inquisition in Veracruz, Mexico, claiming to be afflicted by doubts about the Catholic faith. Born in Algiers and captured at the age of nine or ten by a Spanish galley force, he was taken to Spain, where he was quickly sold into slavery and baptized. Thirty years later, De la Cruz denounced himself to the Mexican inquisitorial tribunal and proceeded to recount to the inquisitors a detailed and fascinating story of his life as he crossed Iberian and Mediterranean landscapes: escaping from his masters and being re-enslaved, encountering Muslims and renouncing Christianity, denouncing his guilt remorsefully before the Inquisitions of Barcelona and Seville, and moving between belief in Catholicism and Islam. His case provides important insights into the relationship between religious identity and the regulatory efforts of powerful institutions in the early modern Spanish world.
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Schliesser, Benjamin. "Why Did Paul Skip Alexandria? Paul's Missionary Strategy and the Rise of Christianity in Alexandria." New Testament Studies 67, no. 2 (March 4, 2021): 260–83. http://dx.doi.org/10.1017/s0028688520000296.
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Why did Paul skip Alexandria? Why is there a blank spot on his missionary map? What prompted him to make plans to travel west rather than south? The lack of scholarly interest in this question is almost as conspicuous as the lack of sources for earliest Christianity in Alexandria. This article surveys and categorises the rather random hypotheses offered in scholarship. They relate to Paul's self-understanding as a missionary, to his theologicalraison d’être, to religious and cultural aspects, and to political circumstances. The most plausible answer concerns early Christian mission strategy: Paul skipped Alexandria because it was a Jewish city and as such part of the Jewish-Christian mission.
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Kratochvíl, Petr. "Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age." Religions 12, no. 6 (June 16, 2021): 443. http://dx.doi.org/10.3390/rel12060443.
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This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spatially dynamic, stressing pilgrimage as movement or a journey. The classic Turnerian conceptualization of a pilgrimage as a three-phase kinetic ritual thus falls apart, with liminality appropriated by the progressive type and aggregation almost entirely taken over by the conservative, apparitional pilgrimage. As a result, pilgrimage has once again become a geopolitical reflection of the broader ideological contestation both within Christianity and beyond.
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Lambert, Michael. "Ancient Greek and Zulu Sacrificial Ritual a Comparative Analysis." Numen 40, no. 3 (1993): 293–318. http://dx.doi.org/10.1163/156852793x00194.
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AbstractIn this paper, ancient Greek and Zulu sacrificial ritual are compared in order to test the validity of Burkert's hypothesis about the origins and function of sacrifice. Similarities and differences between the two ritual systems are analysed. The Zulus do not clearly differentiate between Olympian and chthonic deities and sacrifices and seem to sacrifice exclusively to or for the shades or ancestors. The absence of a fully-developed ancestor cult in ancient Greek religion (the cult of heroes and the cult of the dead bear some resemblance to one) seems to reflect the nature of a pólis culture which cuts across the boundaries of tribes and phratries: no such culture is evident amongst the Zulus and ancestor cult thus reflects the lineage and kinship system characterising Zulu life. Burkert believes that sacrifice has its origins in the ritualisation of the palaeolithic hunt. Crucial aspects of the theory do not seem to be validated by Zulu thought-patterns: e.g. there is little or no trace of guilt or anxiety at ritual killings, a guilt which might be expected from a people deeply attached to their animals, often personified in praises addressed to them. Following G.S. Kirk, this paper attempts to illustrate that composite accounts of both ancient Greek and Zulu sacrifice acquire misleading emotional resonances which individual sacrifices might not have. This comparative study does not disprove Burkert's theory, but attempts to demonstrate that explanations offered in terms of origins or formative antecedents are fraught with speculative problems and throw no light on the motivation for sacrifice.
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Ladouceur, Paul. "Neo-traditionalist ecclesiology in Orthodoxy." Scottish Journal of Theology 72, no. 4 (November 2019): 398–413. http://dx.doi.org/10.1017/s0036930619000619.
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AbstractModern anti-ecumenism in Orthodoxy is grounded in a sacramental or eucharistic ecclesiology which identifies Christianity and the church exclusively with the Orthodox Church and stands in opposition to universal baptismal ecclesiology. This neo-traditionalist ecclesiology stresses the unity of the sacraments of baptism, chrismation and eucharist as equally necessary for membership in the church, identified exclusively with the Orthodox Church. It exploits a weakness in Orthodox eucharistic ecclesiology, according to which the church, identified with the Orthodox eucharistic community, can be interpreted as excluding non-Orthodox Christians from the church. The article demonstrates that this anti-ecumenical, exclusivist ecclesiology is contrary to several major aspects of the Orthodox tradition.
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Ipgrave, Michael. "Anglican Approaches to Christian–Muslim Dialogue." Journal of Anglican Studies 3, no. 2 (December 2005): 219–36. http://dx.doi.org/10.1177/1740355305058891.
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ABSTRACTThree aspects of the Anglican understanding of Christianity can make a distinctive contribution to Christian–Muslim dialogue today. Recognition of the importance of context highlights the complexity and variety of the situations in which Christians and Muslims encounter one another. Basing unity on a sense of collegiality which can withstand disagreement offers a model for shared working across religious differences. The interpretation of Scripture through reason and tradition under the guidance of conscience points to a dialogue between those addressed by the Bible and by the Qur'ān respectively. These themes are illustrated through contemporary Anglican involvement in three Christian–Muslim projects, and their theological implications are explored.