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Journal articles on the topic 'Institute for Christian Studies'
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1
Skira, Jaroslav Z., and Myroslaw Tataryn. "Sowing on Good Soil: Canadian Scholarship on the Ukrainian Church(es)." East/West: Journal of Ukrainian Studies 6, no. 1 (April 2, 2019): 51–90. http://dx.doi.org/10.21226/ewjus476.
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This essay surveys material published between 1950 and 2016 by Canadian scholars who studied Ukrainian church history and theology. Particular attention is paid to works produced by members of the Eastern-rite Redemptorist and Basilian religious orders and by scholars at St. Andrew’s College and the University of Manitoba in Winnipeg, the University of Toronto and the University of St. Michael’s College in Toronto, the Canadian Institute of Ukrainian Studies at the University of Alberta, and the Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies in Ottawa.
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Golovaschenko, S., and Petro Kosuha. "Materials for the history of the gospel-Baptist movement in Ukraine." Ukrainian Religious Studies, no. 3 (November 5, 1996): 4–15. http://dx.doi.org/10.32420/1996.3.53.
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The report is based on the first results of the study "The History of the Evangelical Christians-Baptists in Ukraine", carried out in 1994-1996 by the joint efforts of the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine and the Odessa Theological Seminary of Evangelical Christian Baptists. A large-scale description and research of archival sources on the history of evangelical movements in our country gave the first experience of fruitful cooperation between secular and church researchers.
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Kolodnyi, Anatolii. "Religious Studies Achievements of Myroslav Popovych." Ukrainian Religious Studies, no. 89 (December 10, 2019): 44–61. http://dx.doi.org/10.32420/2019.89.1410.
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Problems of the essence of religion, its place in the history of spiritual and cultural life of the Ukrainian people were not in the field of direct scientific interests of the famous Ukrainian philosopher, long-time director of the Institute of Philosophy by H.S. Skovoroda of NAS of Ukraine, academician Myroslav Popovych. He referred to them only when comprehending the history of culture in Ukraine, some in the analysis of the twentieth century as a bloody period of world history, some in explaining the problems of being human. Thus the scientist considers religion as a component of culture, and it is a complex of material, spiritual, intellectual and emotional features of society, includes the basic rules of human existence, system of values, traditions and beliefs.
The article deals with the religious factor in the life of the ancient Slavs, the role of the Bible in the formation of the religious consciousness of ancient Ukrainians, the nature and evolution of the Christian doctrine. The author analyzes Popovich's thinking about the perception of Christianity by the people's consciousness with its doctrine and rituals, about finding by Christians a balance between Eros and Thanatos, about austerity, holiness, etc.
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Haija, Rammy M. "The Armageddon Lobby: Dispensationalist Christian Zionism and the Shaping of us Policy Towards Israel-Palestine." Holy Land Studies 5, no. 1 (May 2006): 75–95. http://dx.doi.org/10.3366/hls.2006.0006.
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Fylypchuk, Oleksandr. "Christian Raffensperger. Ties of Kinship: Genealogy and Dynastic Marriage in Kyivan Rus'." East/West: Journal of Ukrainian Studies 5, no. 2 (September 30, 2018): 215–17. http://dx.doi.org/10.21226/ewjus432.
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Book review of Christian Raffensperger. Ties of Kinship: Genealogy and Dynastic Marriage in Kyivan Rus'. Ukrainian Research Institute, Harvard University, 2016. Distributed by Harvard UP. Harvard Series in Ukrainian Studies. x, 414 pp. Tables. Notes. Works Cited. Index.$49.95, cloth.
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Moodie, T. Dunbar, and Peter Walshe. "Church versus State in South Africa: The Case of the Christian Institute." International Journal of African Historical Studies 20, no. 2 (1987): 358. http://dx.doi.org/10.2307/219873.
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Steele, Valerie. "Exhibition Review: Christian Dior. The Costume Institute. The Metropolitan Museum of Art." Fashion Theory 1, no. 2 (May 1997): 231–41. http://dx.doi.org/10.2752/136270497779592057.
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Steele, Valerie. "Exhibition Review: Christian Dior. The Costume Institute. The Metropolitan Museum of Art." Fashion Theory 1, no. 2 (May 1997): 231–41. http://dx.doi.org/10.1080/1362704x.1997.11419210.
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Tambunan, Elia. "Gerakan Transnasional Kristen: Wajah Ekonomi-Politik Agama dan Pendidikan di Indonesia." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 1, no. 1 (May 18, 2019): 1–17. http://dx.doi.org/10.37364/jireh.v1i1.4.
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Although a number of prominent Church declared the Western imperialism and colonialism is not at all played an important role in the diffusion of the Christian religion and education in Indonesia, this paper, with a historical approach, read resource Indonesianis, Church, Islam, interviews and explanations of Christian figures competent in certain meetings, finds other things. The Christianization of Indonesia conducted through education is the historical fact of transnational movement of Christianity in Indonesia. The movement was a religious and educational shows by State actors and non-State since the days of colonialism and imperialism of Western mutual intertwinly. It's never "sterile" from the interests of the people and organizations concerning economic matters and politics.These findings contribute to the transnational studies by entering a transnational movement of Christians from Indonesia that has been more popular for the study of transnational Islamic movement or the transnational movement of world religions. This can be seen as a momentum to the start of the transnational movement studies in Christian Theological Seminary, Institute, and the Christian University in Indonesia.
Meskipun sejumlah tokoh gereja menyatakan kolonialisme dan imperialisme Barat sama sekali tidak berperan penting dalam difusi agama dan pendidikan Kristen di Indonesia, tulisan ini dengan pendekatan historis membaca sumber Indonesianis, gereja, Islam, wawancara dan penjelasan tokoh Kristen berkompeten di pertemuan tertentu menemukan hal lain. Kristenisasi Indonesia yang dilakukan lewat pendidikan merupakan fakta historis adanya gerakan transnasional Kristen di Indonesia. Gerakan itu memperlihatkan agama dan pendidikan oleh aktor negara dan non-negara sejak zaman kolonialisme dan imperialisme Barat saling anyam-mengayam. Itu tidak pernah “steril” dari kepentingan umat dan organisasi menyangkut hal-hal ekonomi dan politik. Temuan ini berkontribusi untuk studi transnasional dengan memasukkan gerakan transnasional Kristen dari Indonesia yang selama ini lebih popular untuk kajian gerakan Islam transnasional ataupun gerakan transnasional agama dunia. Ini bisa dilihat sebagai momentum dimulainya studi-studi gerakan transnasional di Sekolah Tinggi Teologi, Institute, dan Universitas Kristen di Indonesia.
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McNutt, James E. "A Very Damning Truth: Walter Grundmann, Adolf Schlatter, and Susannah Heschel’sThe Aryan Jesus." Harvard Theological Review 105, no. 3 (July 11, 2012): 280–301. http://dx.doi.org/10.1017/s0017816012000119.
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Over the past several decades historians have turned a critical eye to the complicity of the German churches in fostering poisonous societal attitudes towards Jews on the eve of the Holocaust.1Emerging from this research has been the disputed relationship between Christian anti-Judaism and the intense race-based anti-Semitism of the Nazi era. Separating the content and motivation of these two forms of disparagement has allowed Christians to remove themselves from the genocidal equation linked to radical, racist attacks on Jews.2Susannah Heschel’sThe Aryan Jesustackles this issue by examining the historical backdrop and explicit content of racially motivated attacks on Jews by German Protestants in the years preceding and during the Holocaust. Targeting the Eisenach Institute for the Study and Eradication of Jewish Influence on German Church Life together with the Institute’s leader, Walter Grundmann, her findings may well render obsolete any theoretical dichotomy between religious anti-Judaism and racial anti-Semitism.3
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Yarotskiy, Petro. "Religion in the context of the social and spiritual realities of the present." Ukrainian Religious Studies, no. 1 (March 31, 1996): 35–39. http://dx.doi.org/10.32420/1996.1.13.
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Such an international scientific conference took place on May 16-18, 1995 in Kyiv. Its organizers were: the Ministry of Ukraine for Matters of Nationalities, Migration and Cults, the Ukrainian Association of Religious Studies, the Institute of Philosophy of the National Academy of Sciences of Ukraine (Department of Religious Studies), the International Christian University and the National University of Kyiv-Mohyla Academy.
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Laats, Adam. "The Quiet Crusade: Moody Bible Institute's Outreach to Public Schools and the Mainstrearning of Appalachia, 1921–66." Church History 75, no. 3 (September 2006): 565–93. http://dx.doi.org/10.1017/s0009640700098632.
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In 1921, William Norton of the Moody Bible Institute of Chicago pushed, pulled, and dragged his Model T along the back roads of the southern Appalachians. He visited churches, schools, and private homes, talking with anyone and everyone he could find. His question was always the same: “Do you have enough Bibles?” The answers he received shocked him. As far as Norton could tell, many of the “mountaineers” were nominally Christian, but they had often never seen a Bible, much less read one of their own. As the head of the Moody Bible Institute's Bible Institute Colportage Association, he immediately put together a plan. “To reach these people quickly,” he wrote in his report, “I am convinced that it can be done most efficiently … through the public schools.… A great majority of the teachers are ready to cooperate.”
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Glahn, Sandra. "Visual Arts in the Worshipping Church (Calvin Institute of Christian Worship Liturgical Studies) by Lisa J. DeBoer." Theology Today 75, no. 3 (October 2018): 402–3. http://dx.doi.org/10.1177/0040573618787747b.
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Hummel, Daniel G. "A “Practical Outlet” to Premillennial Faith: G. Douglas Young and the Evolution of Christian Zionist Activism in Israel." Religion and American Culture: A Journal of Interpretation 25, no. 1 (2015): 37–81. http://dx.doi.org/10.1525/rac.2015.25.1.37.
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AbstractG. Douglas Young, the founder of the American Institute of Holy Land Studies (now Jerusalem University College), is a largely forgotten figure in the history of Christian Zionism. Born into a fundamentalist household, Young developed an intense identification with Jews and support for the state of Israel from an early age. By 1957, when he founded his Institute, Young developed a worldview that merged numerous strands of evangelical thinking—dispensationalism, neo-evangelicalism, and his own ideas about Jewish-Christian relations—into a distinctive understanding of Israel. Young's influence in American evangelicalism reached a climax in the years 1967–1971. This period, and Young's activism therein, represents a distinct phase in the evolution of Jewish-evangelical relations and evangelical Christian Zionism. Young's engagement with the Israeli state prefigured the Christian Zionists of the 1980s.This article examines Young's distinctive theology and politics and situates them in intellectual and international contexts. It argues that Young sought to place Christian Zionism at the center of American evangelicalism after 1967 and that his effort was only partially successful. While Young spoke to thousands of evangelicals, trained hundreds of students, and sat on boards and committees to broaden the appeal of Christian Zionism, he also met stiff resistance by some members of the American evangelical establishment. The Jerusalem Conference on Biblical Prophecy, which saw Young collide with Carl F. H. Henry, a leading American evangelical, illustrates the limits of Young's efforts. Ultimately, a look at Young reframes the rise of Christian Zionism among American evangelicals and situates activism in Israel as central to the development of Jewish-evangelical relations in the twentieth century.
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Semenenko-Basin, Ilya. "Between the Transit Prison and the Nobleman’s Drawing-room: Doctor Haas’s Publishing Projects in the 1840s." Slovene 9, no. 1 (2019): 269–83. http://dx.doi.org/10.31168/2305-6754.2019.8.1.10.
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The article is dedicated to the publishing projects of doctor Haas, a Moscow medical man and philanthropist, and is based on the materials of the ecclesiastical censorship archival holdings. Haas published books aimed at the reforming of convicts who went to Siberia through transit prison. ‘On the margins’ of his enlightenment activities missionary publishing projects, addressed to the educated urban society, were established. Haas could not confine himself to working with prisoners; he wanted to offer the Russian society Christian literature following the traditions of post-Tridentine spirituality. By this time, books and reading had taken shape as a specific sociocultural institute in the educated noble society, where the knowledge of French was acquired from childhood. In such circumstances Haas aimed to ensure not the influence, but the assimilation of Western (Roman Catholic) Christian texts into the Russian culture. The state ban on proselytism rendered the implementation of the most of these projects impossible. However, the institute of the ecclesiastical censorship itself did not rouse inner remonstrance in him. The opinions of Haas and of censors, governmental officials, who regulated the publishing, concerning conversion were hardly divergent. All of them assessed religious conversion positively. The censors followed the orders of the government, accepting in Haas’s publishing projects everything that was in line with state legal norms and political attitudes of those times. The censors did not contradict when the members of the Prison Committee preached Christian kindness to rude and aggressive prisoners. But Haas’s attempts to promote Catholic authors in educated circles turned out to be inacceptable.
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Wilson, Tom. "“It’s a bit cool and awesome”." Fieldwork in Religion 9, no. 2 (August 3, 2015): 182–201. http://dx.doi.org/10.1558/firn.v9i2.13437.
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Contrary to the stereotype of conflict between Christians and Muslims, St Aidan’s Church of England Primary School in inner-city Liverpool is a place where as one pupil said, “We are all united together,” arguably a remarkable achievement for an Anglican school with approximately two-thirds Muslim pupils. This article is based on my ethnographic fieldwork with Muslim pupils in St Aidan’s and examines the role of education and the Muslim heritage of Liverpool in shaping the identity of Liverpudlian Muslims today. The article comprises of four main sections. First, it briefly describes the context of St Aidan’s and the nature of my fieldwork there. Second, it discusses the idea of hospitality as translation. In the third, main, section, the article evaluates how the theory of hospitality as translation was realized in the life of the school, focusing on an RE lesson that I taught in St Aidan’s which outlined the history of Abdullah Quilliam’s “Muslim Institute,” which ran from 1889 to 1908 and housed the United Kingdom’s first registered mosque. Having outlined the content of the lesson, the article then critically evaluates student responses and argues that education concerning Muslim heritage is crucial for their identity formation as Muslims. The title for this article is a quote of a Muslim pupil’s reaction to learning about the existence of the Muslim Institute and typifies the positive response and growth in confidence of their identity as Liverpudlian Muslims. Finally, the article argues that Christian hospitality provides a distinctive framework within which the process of Muslim identity formation can be facilitated and that fieldwork can be combined successfully to form a theological enquiry.
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Brooks Holifield, E. "Let the Children Come: The Religion of the Protestant Child in Early America." Church History 76, no. 4 (December 2007): 750–77. http://dx.doi.org/10.1017/s0009640700500043.
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In 1844, the Congregationalist minister Enoch Pond in Bangor, Maine, reminded his fellow clergy that they had been commissioned not only to feed the sheep of their flocks but also to nurture the lambs. Under no circumstances, he cautioned, would a good minister neglect the children, for both Christian parents and their pastors felt “the deepest anxiety” that the children of American parishes would not “receive that wise government, that faithful discipline, that Christian instruction and restraint, which, by the blessing of God, shall result in their speedy conversion, and bring them early and truly into the fold of Christ.” He called for pastors to pray for the children, to convene meetings of praying parents, to pay attention to children during pastoral visits, to impart special instruction to children from the pulpit, to visit their schools, to institute Sunday schools, to teach children the Bible, and to offer catechetical instruction. The devoted pastor would acquaint himself with children, “enter into their feelings, and interest himself in their affairs; and thus engage their affections, and win their confidence.“Christian clergy in America had long heeded such admonitions. Seventeenth-century Puritan ministers made serious, if sporadic, efforts to teach the catechism, often invited groups of children into their homes for instruction, contended over the implications of the baptismal covenant, and urged parents to teach their offspring religious truths and Christian practices. Eighteenth-century Anglican clergy made similar efforts to instruct children, and their revivalist counter-parts in New England and the Middle Colonies encouraged the conversion of children at younger than customary ages. Jonathan Edwards devoted careful attention to his four-year-old convert Phebe Bartlet, who followed in the path of her converted eleven-year-old brother by announcing, after anguished prayers and cries for mercy, that “the kingdom of God had come” to her.
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Kort, Wesley A. "People of the Book: Christian Identity and Literary Culture. By David Lyle Jeffrey. Grand Rapids, Mich.: Eerdmans with The Institute for Advanced Christian Studies, 1996. xx + 396 pp. $37.00 cloth." Church History 67, no. 3 (September 1998): 623–25. http://dx.doi.org/10.2307/3171000.
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Garrigan, Siobhán. "Christian Worship Worldwide: Expanding Horizons, Deepening Practices. Edited by Charles E. Farhadian. Calvin Institute of Christian Worship Liturgical Studies Series. Grand Rapids, Mich.: Eerdmans, 2007. xxii + 308 pp. $20.00 paper." Church History 77, no. 3 (August 27, 2008): 759–61. http://dx.doi.org/10.1017/s000964070800142x.
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Asamoah-Gyadu, J. Kwabena. "Signs, Tokens, and Points of Contact: Religious Symbolism and Sacramentality in Non-Western Christianity." Studia Liturgica 48, no. 1-2 (September 2018): 127–46. http://dx.doi.org/10.1177/00393207180481-210.
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The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated with Pentecostal/charismatic ministries. A classic example of the new sacramental substances is the widespread use of the anointing oil. The anointing oil has become an important “point of contact” in African Christian rituals of healing and supernatural interventions. The use of oil for anointing is not necessarily new in the historic Christian traditions. However, in contemporary African Christianity, it has been reinvented and instituted in healing and deliverance and exorcism rituals that go beyond what was familiar in the older religious traditions. In this essay, we reflect on new sacraments also re-designated as signs and tokens such as the reinvention of the anointing oil as a therapeutic substance in contemporary forms of African Christianity. The new ritual order and the perception of sacraments as therapeutic substances helps us to understand what non-Western Christians, through popular religious innovations, consider important in a faith whose liturgical standards were originally set by Western missionaries.
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Steenbrink, Karel A. "Aggiornamento and Unity: the Ambitious Ecumenical Theology of Anton Houtepen (1940-2010)." Exchange 40, no. 1 (2011): 3–17. http://dx.doi.org/10.1163/157254311x558355.
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AbstractOn 11 December 2010 Professor Anton Houtepen passed away after a long fight with cancer. Between 1988 and 2004 he was Director of IIMO, the Interuniversity Institute for Missiological and Ecumenical Studies in the Netherlands. This article presents a biography of this learned and inspiring pioneer of the ecumenical movement. Besides the internal discussion within the Christian communities, special attention is given to his dialogue with the ongoing progress of secularisation.
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Aramini, Donatello. "The Myth of ‘Christian Rome’ and the Institute of Roman Studies: An Attempted Synthesis of Fascism and Catholicism." Journal of Contemporary History 50, no. 2 (September 12, 2014): 188–214. http://dx.doi.org/10.1177/0022009414542536.
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Ziad, Homayra. "“But what are we doing about ISIS?” Introducing Islam at the Institute for Islamic, Christian and Jewish Studies." Muslim World 108, no. 2 (April 2018): 316–28. http://dx.doi.org/10.1111/muwo.12238.
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Marshall, Paul. "Persecution of Christians in the Contemporary World." International Bulletin of Missionary Research 22, no. 1 (January 1998): 2–8. http://dx.doi.org/10.1177/239693939802200101.
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The following essay is adapted from a presentation made to the Advisory Committee to the U.S. Secretary of State on Religious Freedom Abroad, July 2, 1997. Paul Marshall is Senior Fellow in Political Theory at the Institute for Christian Studies, Toronto. He is also Adjunct Professor of Philosophy at the Free University of Amsterdam, Netherlands; Adjunct Professor at Fuller Theological Seminary, Pasadena, California; and Academic Advisor on Religious Freedom to the World Evangelical Fellowship. He has testified on religious persecution before the Helsinki Commission of the U.S. Congress and lectured on human rights at the Chinese Academy of Social Sciences, Beijing, China, and in other countries around the world. His most recent book is a survey of religious persecution worldwide, Their Blood Cries Out (Dallas: Word Books, 1997). His writings have been translated into Russian, German, Dutch, Spanish, Japanese, Malay, Korean, Indonesian, and Chinese.
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Heschel, Susannah. "Nazifying Christian Theology: Walter Grundmann and the Institute for the Study and Eradication of Jewish Influence on German Church Life." Church History 63, no. 4 (December 1994): 587–605. http://dx.doi.org/10.2307/3167632.
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The Third Reich's Kirchenkampf (church struggle) is sometimes mistakenly understood as referring to the Protestant churches' resistance to National Socialism. In fact, the term refers to an internal dispute between members of the Bekennende Kirche [Confessing Church (hereafter BK)] and members of the Deutsche Christen [German Christians (hereafter DC)] over control of the Protestant church. While not all members of the BK opposed Hitler's policies, the movement called for an autonomy of the church from National Socialist legal measures, particularly the racial laws, motivated both by theological and political considerations. The DC, by contrast, sought to introduce National Socialist policies and ideology into the church, especially Nazi racial laws, and modify church doctrine in accord with National Socialist ideology. Yet the antisemitism at the heart of the DC has been either ignored or marginalized by most historians. Indeed, some historians have incorrectly suggested that the DC underwent a dissolution at the end of 1933, from which it never recovered, or have presented the DC as a political creation of National Socialism, ignoring its theological roots.
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Ilg, Wolfgang. "Sinus-Milieu-Studien: Viel genutzt, kaum hinterfragt." Zeitschrift für Pädagogik und Theologie 66, no. 1 (March 1, 2014): 68–84. http://dx.doi.org/10.1515/zpt-2014-0109.
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Abstract In the last years, the so called „Sinus-Milieus“ have become a popular way of targeting sociological groups for marketing purposes. In 2013, two Protestant churches in Southern Germany published the study “Brücken und Barrieren” (bridges and barriers) on the transitions from confirmation time towards an involvement in Christian youth work. For this study the Sinus Institute asked 72 teenagers in oral interviews about their views on values, faith and especially youth work.The article develops a critical perspective on the empirical methodology of the Sinus Institute in general and in respect of a number of specific questions. The author points out that the lack of transparency in the work of the Sinus institute raises doubts about the scientific basis of this research. He recommends a more critical and scientific approach for further usages of the “Sinus Milieus”.
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Pakaluk, Michael, Craig Steven Titus, Paul C. Vitz, and Frank J. Moncher. "Appreciative Musings on Normative Thoughts, Normative Feelings, Normative Actions." Journal of Psychology and Theology 37, no. 3 (September 2009): 194–203. http://dx.doi.org/10.1177/009164710903700305.
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This article consists of appreciative reflections upon Hoffman and Strawn's article, Normative Thoughts, Normative Feelings, Normative Actions: A Protestant, Relational Psychoanalytic Reply to E. Christian Brugger and the Faculty of the Institute for the Psychological Sciences (IPS). In the article, Hoffman and Strawn, although expressing broad agreement with Brugger, discuss six areas of apparent disagreement. The authors of the present response maintain that, with only a few exceptions, the disagreements are generally not substantive but based on avoidable misunderstandings. Nonetheless, a careful consideration of these disagreements serves to clarify the importance of philosophical anthropology for psychology.
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Kochubey, Yu M. "Islamic Studies in the Academic Heritage of Academician A. Krymsky." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 183–90. http://dx.doi.org/10.32420/2004.31-32.1551.
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A.Yu.Krymsky is a world-renowned scholar, a well-known Orientalist who has dedicated his life to the study of Middle Eastern and Middle Eastern issues. Even the layman knows that it is impossible to study the languages, literature, history or ethnography of the peoples of the region without a deep insight into the science that is called Islamology or Islamology. The lives of people in this region, whether private or public, are closely related to religion - Islam. People familiar with the Judeo-Christian tradition often fail to understand the specific impact of the system of Islam as a universal regulator of the entire existence of a Muslim. It is quite clear that at the Lazarev Institute of Oriental Languages in Moscow, he studied the position of the Muslim religion while studying the history of the medieval East, and even in Arabic lessons, students engaged in the analysis of cornic texts.
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Hovorun, Cyril. "Athanasius D. McVay. God’s Martyr, History’s Witness: Blessed Nykyta Budka, the First Ukrainian Catholic Bishop of Canada." East/West: Journal of Ukrainian Studies 3, no. 2 (September 10, 2016): 193. http://dx.doi.org/10.21226/t2hp4d.
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<p><strong>Athanasius D. McVay</strong><strong>. </strong><strong><em>God’s Martyr, History’s Witness: Blessed Nykyta Budka, the First Ukrainian Catholic Bishop of Canada</em></strong><strong>.<em> </em></strong>Edmonton: Ukrainian Catholic Eparchy of Edmonton and the Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies, 2014. xxvi, 613 pp. Illustrations. Timeline. Bibliography. Index. C$25.00, paper.</p>
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Kolodnyi, Anatolii M. "Tenth Anniversary of the History of Religion in Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 59. http://dx.doi.org/10.32420/1996.1.27.
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The Ukrainian Association of Religious Studies together with the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine began writing this fundamental work. This will not only be the history of the church or denominations, but the religious process in our native lands. Thematic content of the ten-volume is as follows: 1. Religions of the pre-Christian age; 2. Ukrainian Orthodoxy; 3. Orthodoxy in Ukraine; 4. Catholicism in the Ukrainian lands; 5. Ukrainian Greek Catholicism; 6-7. Protestantism in Ukraine; 8. Religions of national minorities and indigenous peoples of Ukraine; 9. Non-religion in Ukraine; 10. Religion and church in independent Ukraine.
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Corbett, T. "Book Review: Not Without Hope: Christian Traditions of Grieving. By Peter J. Lynch. Sydney: Catholic Institute of Sydney, 1989. 102 pp. $A15." Irish Theological Quarterly 57, no. 1 (March 1991): 88. http://dx.doi.org/10.1177/002114009105700110.
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Arlow, Ruth. "Catholic Child Welfare Society and others v Various Claimants and The Institute of the Brothers of the Christian Schools and others." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 249–50. http://dx.doi.org/10.1017/s0956618x13000112.
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Aristova, Alla V. "Christian visions of homosexuality: new debates of old churches." Religious Freedom, no. 21 (December 21, 2018): 144–63. http://dx.doi.org/10.32420/rs.2018.21.1256.
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The article is devoted to the study of the relationship between the processes of erosion of the traditional norm vs deviation matrix in the public consciousness and changes in the position of Christian denominations and churches, new tendencies in theological research, canon law, social work, pastoral practice.
The purpose of the work is to characterize the processes of diversification of Christian churches for their attitude towards homosexuality under the pressure of changes in the structure of social deviations and the liberalization of the Christian environment. The author defines the main types of historical stigma of homosexuality; characterizes changes in the public opinion of the population of traditionally Christian countries (based on the modern sociological studies); highlights the main innovations in the social doctrine and practice of various Christian denominations; and identifies the dominant trends in eastern and western Christianity in relation to homosexuality.
It is substantiated that the contradiction between the official doctrine, the conservative position of the church hierarchy, on the one hand, and liberal tendencies in the public opinion of the secular community, on the other hand, are more or less common to all Christian denominations. The most difficult situation related the Roman Catholic Church, whose followers live in Western countries with a high level of tolerance for homosexuality. Under the pressure of changes in legal institutions, public morals and public opinion, the traditional Christian interpretation of homosexuality is filled with new connotations; changes were introduced in canon law, institute of spiritual education, other religious institutions; the church becomes more open to discuss problems that have long been taboo. Church policy and pastoral practice are based on the clear delineation of the concepts of "homosexuality", "acts of homosexuality", "homosexual inclinations", "homosexual intentions", "homosexual temptation", etc.
It has been shown that despite the existing changes in rhetoric, canon law and church practice, the official position of churches is subject to constant critical attacks. Criticism refers not only to the "lack of" acts of homosexuality, the preservation of religious stigma of homosexuality as sin, the condemnation by the church of homosexual behavior, same-sex marriages and gay culture, but also the rooting of patterns of such behavior in monastic and priestly structures. An alternative to the official position of traditional Christian churches is the growing theological movement, which was called "Queer-Theology", which produces its own version of Christian anthropology.
Processes of destroying of traditional structure of deviations in the globalized world, from one side, and processes of post-secularizing - from other, generate contradictory consequences for functioning of religious institutes; the palette of possible attitudes to homosexuality becomes complicated. Overall, the differently directed trends were done distinctly in western and east Christianity. In Catholicism, there are processes of liberalization of Christianity, the search for ways to adapt homosexuals to the religious environment, and in the problem field of Christian anthropology new theological interpretations of gender ethics are proposed. In the flow of Orthodoxy, especially of Russian, the fundamentalization and nationalization of Orthodoxy, the defense of the matrix of traditional values will preserve the religious stigma of homosexuality in the future.
Research results can be drawn on in the courses of religious-studies and sociological disciplines; in research of the problems of social and religious deviation.
Foreseeable assumptions about the development of the research object are finding the best ways to investigate the newest tendencies in attitude of Christian churches toward the social issues of the day; to provide comparative and cross-cultural analysis of processes of diversification of Christian environment.
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Maqsood, Ruqaiyyah Waris. "Christianity in the Arab World." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 153–58. http://dx.doi.org/10.35632/ajis.v15i3.2166.
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As Prince Charles commented in his opening words, "Jordan has long been conspicuousas a land of tolerance and peaceful coexistence between people of different faiths,"a coexistence increasingly abused by extremists of all three faiths included in the phraseAhl al Kitiib (People of the Book). Prince Hassan 's original intent in writing this book wasto brief Muslim Arabs on the nature of Christianity and Christian religious institutions.His major focus is on the historical development of the Eastern Christian traditions in theMuslim Arab milieu and the standing of Christians in Arab society today. ft is his intentionto provide Muslim Arabs with accurate and concise information about the Christianswho historically have lived in their midst. The text was first published in English andArabic by the Royal Institute for Inter-faith studies in Amman, Jordan. and should be classifiedunder both historical and theological sections. It is in wide demand in the Westbecause of the paucity of easily accessible relevant information.The Arab Christian tradition goes back to Christianity's very earliest days, antedatingIslam by those six centuries that witnessed the growth of Christian Trinitarian theology,the spread of the Church, and the division of that Church into different communions.Some of these historical communions have survived in the Arab world and bear titles thatusually are greeted with complete ignorance on the part of Christian tourists encounteringChristianity in Arab lands for the first time.As an overall picture of the historical development of Christian doctrine, this bookpresents the main features and arguments with exceptional clarity and a highly admirabledepth of understanding of extremely confusing issues. A more clear, precise, concisegestalt picture of the subject does not exist, so far as I know. The reader can follow thereasons for the various theological developments, the schisms that arose, and the passionswith which various positions and views were defended.The text is academic, excellent at history and explanation, and displays a sensitiveawareness of words and concepts that require careful definition. The Prince has presentedthe world of religious scholars and the issues that were so important to them that theywere (and remain) willing to sacrifice everything, even life. It does not show the world ofactual church people who regard themselves as the body of the living Christ, the devotedfollowers who strive to live good, prayerful lives pleasing to God by imitating the way ofJesus to the best of their ability. This is not a criticism, but I felt the book would have beenimproved with a short section on Christian spirituality to counter all the nitpicking andskullduggery that went on in the theological realm ...
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Allan, Nigel. "Syriac fragments in the Wellcome Institute Library." Journal of the Royal Asiatic Society of Great Britain & Ireland 119, no. 1 (January 1987): 43–47. http://dx.doi.org/10.1017/s0035869x0016695x.
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The collections of oriental material in the Library of the Wellcome Institute for the History of Medicine have been described in a previous issue of this journal. They include, among the Semitic language material, a few Syriac manuscript fragments which comprise nine leaves from the Ecclesiastical History of Socrates and a XlXth century letter.The Ecclesiastical History of Socrates commences with the accession of Constantine in 306, following the cessation of Diocletian's persecution of Christians, and traces the history of the church through the reigns of the seven following eastern emperors, the seventh and final book covering the years of Theodosius the Younger (408–450) between his accession and his 17th consulate (439).
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Asamoah-Gyadu, J. Kwabena. "Bediako of Africa: A Late 20th Century Outstanding Theologian and Teacher." Mission Studies 26, no. 1 (2009): 5–16. http://dx.doi.org/10.1163/157338309x442335.
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AbstractKwame Bediako of the Akrofi-Christaller Memorial Institute of Theology, Mission and Culture based in Akropong-Akwapim in Ghana, was a stalwart in the field of African Christianity and Theology. He was called home to glory in June 2008 at the age of 63 years. Converted from atheism whilst studying for a doctorate degree in French and African literature at the University of Bordeaux in France, Bediako embraced a conservative evangelical faith. He went on to do a second PhD in Theology under the tutelage of Andrew F. Walls in Aberdeen. Bediako returned to Ghana in 1984 to found the then Akrofi-Christaller Memorial Center for Mission Research and Applied Theology. Through that initiative, now a fully accredited tertiary theological educational institute, Bediako pioneered a new way of doing theology through his emphasis on mother-tongue hermeneutics, oral or grassroots theology, and the study of primal religions as the sub-structure of Christian expression in the majority Two Thirds World. These ideas are outlined in his major publications, Theology and Identity, Christianity in Africa, Jesus of Africa, and the many forceful and insightful articles scattered in local and international journals in religion and theology. For many years to come, although living in glory, Bediako's evangelical intellectual heritage will continue as a leading reference point for all those seeking to understand Africa's place in the history of world Christianity.
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LeTourneau, Mark. "Richard Hooker and the Sufficiency of Scripture." Journal of Anglican Studies 14, no. 2 (March 4, 2016): 134–55. http://dx.doi.org/10.1017/s174035531500025x.
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AbstractThis article compares the doctrine of scripture in Richard Hooker’s Lawes of Ecclesiasticall Politie with that of John Calvin’s Christianae religionis institutio (Institutes of the Christian Religion) to assess Hooker’s Reformed credentials in this domain. Hooker departs from Reformed orthodoxy in two ways: first, as is generally recognized, in denying the autopisticity of Scripture; second, though less widely recognized, in decoupling autopistis from the internal testimony of the Holy Spirit. These departures must be weighed against countervailing considerations: the unanimity between Hooker and Calvin on the substance of autopistis and the need for Church testimony in attesting to Scripture; their disparate audiences and exigencies, including, in Hooker’s case, possible Puritan association of autopistis with scriptural omnicompetence; Hooker’s reliance on Article 6 of the Articles of Religion in its entirety in defending scriptural sufficiency; and the silence of Hooker’s contemporary critics regarding his denial of autopistis.
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STEVENSON, KENNETH. "Christian worship in Reformed Churches past and present. Edited by Lukas Vischer. (The Calvin Institute of Christian Worship Liturgical Studies.) Pp. xii+432. Grand Rapids, Mich.–Cambridge: Eerdmans, 2003. £32.99 ($45) (paper). 0 8028 0520 5." Journal of Ecclesiastical History 55, no. 4 (October 2004): 805–6. http://dx.doi.org/10.1017/s002204690485156x.
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Of the Journal, Editorial board. "Introduction." Ukrainian Religious Studies, no. 66 (February 26, 2013): 17–18. http://dx.doi.org/10.32420/2013.66.245.
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This book is a collection of materials of the last 2012 International Scientific Conference on a series of events devoted to the consideration of a wide range of problems in relations between Ukraine and the Vatican. The idea of holding conferences under the general name "Ukraine and the Vatican" arose among religious scholars and was supported by a number of state, scientific, church and public institutions, in particular the National Academy of Sciences of Ukraine, the Ministry of Education and Science of Ukraine, the State Committee of Ukraine for Nationalities and Religions, the Committee The Verkhovna Rada of Ukraine on Culture and Spirituality, the Ministry of Foreign Affairs of Ukraine, the Nunciature of the Holy See in Ukraine, the Ukrainian Association of Religious Studies, the Ukrainian G.S. Skovoroda, Precarpathian National University named after. V. Stefanyk, National Institute for Strategic Studies, National University of Kyiv-Mohyla Academy, National Pedagogical University named after. MP Drahomanov, Ukrainian Catholic University, Ivano-Frankivsk Theological Academy, Tom's Institute of Religious Sciences, Christian Humanities and Economics Open University, Ancient Halych National Reserve, Zhytomyr State University named after Ivan Franko. The Religious Information Service of Ukraine and the Catholic Media Center provide information support to the project.
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Baker, Joseph O., and Gerardo Martí. "Is the Religious Left Resurgent?" Sociology of Religion 81, no. 2 (2020): 131–41. http://dx.doi.org/10.1093/socrel/sraa004.
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Abstract Journalistic sources seem to suggest that there has been a resurgence of the American Religious Left (i.e., politically liberal Christians who support progressive agendas) in the wake of the strong support from the conservative Christian right in the 2016 presidential election of Donald J. Trump. Using quantitative analysis, we draw on survey data from the General Social Survey, the Public Religion Research Institute, and the National Congregations Study to assess the possibility of a resurgence among the Religious Left. In comparison with a speculated rise, our analysis indicates a notable decline in both the prevalence and engagement of Americans who self-identify as both religious and politically liberal. Not only is the constituency of the Religious Left shrinking, they have also been steadily disengaging from political activity in the last decade. Especially when looking at more recent elections, it has been those among the Secular Left who have been the most politically engaged. We summarize these empirical patterns in relation to the Religious Right and consider the potential for influence among the Religious Left aside from electoral politics. We also briefly consider other possibilities for their political impact and reflect on the inadequacy of the label “Religious Left” for capturing important dynamics. In the end, we urge greater attention to politics among sociologists of religion, providing a set of research questions to consider in light of the upcoming American 2020 national election.
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Berry, Lemuel. "National Association of African American Studies and Affiliates 2006 National Conference." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 145–46. http://dx.doi.org/10.35632/ajis.v23i2.1639.
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The National Association of African American Studies and Affiliates[National Association of African American Studies, National Associationof Hispanic and Latino Studies, National Association of Native AmericanStudies and Affiliates, International Association of Asian Studies] held itsannual conference in Baton Rouge, Louisiana, on 13-18 February 2006.The conference served as host to over 580 college and university professors,as well as members of professional organizations, from across theUnited States and several foreign countries. In addition to the speakerswho addressed issues related to the African-American, Hispanic/Latino,Asian and Native American experience, there were more than 1,200 otherattendees.A sampling of institutions represented included the University ofTennessee, six institutions from the California State system, HamptonUniversity, Yale University, Quinnipiac University, Howard University,George Mason University, Wesleyan University, University of Kansas, andPurdue University. Additional participants and attendees came from theUnited Arab Emirates University, the Sequoyah Research Center, the Centerfor the Christian-Muslim Engagement for Peace and Justice, Cubanet News,Stewart Associates, Erudite RPC Firm, the Economic Policy Institute, andImani Publications.The 2006 conference also involved the Islamic and Middle EasternStudies Association (IMESA). The participation from IMESA marks the firsttime this organization has held its meeting in conjunction with another organization.There were several outstanding papers presented by IMESA participants.Dr. Pisamai Vogulaar (The Center of Christian-Muslim Engagementfor Peace and Justice) presented a paper entitled “Living as MuslimMinorities: ACase Study of Thai Sunni Muslims in Bangkok and Arab SunniMuslims in Chicago.” The focus of this paper was of interest to many of theconference attendees. Other outstanding presentations included “FethullahGullen and Islam in the Contemporary World” by Dr. Yetkin Yildirin (TheInstitute of Interfaith Dialog), “That Which May Not Be Spoken: HomoeroticDesire in the Writings of Ismat Chugtai and Alifa Rifaat” by Dr. Indrani Mitra(St. Mary’s University), and “Seek What Brings Benefit: A Discussion ofContemporary Issues Involving Maslaha and a Few Theological Premises inIts Favor” by Mary C. Moorman (Yale University) ...
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Homfray, Kenyon. "Sir Edward Coke Gets It Wrong? A Brief History of Consecration." Ecclesiastical Law Journal 11, no. 1 (September 16, 2008): 36–50. http://dx.doi.org/10.1017/s0956618x08001610.
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In many modern works of ecclesiastical law, the Institutes of Sir Edward Coke are given as the authority for the consecration of buildings as places of public worship. For authority Coke relies on scriptural precedent. This paper suggests that, in fact, the origin of consecration as a legal precedent lies in pre-Christian Roman law.1
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Smalley, William A. "Doctoral Dissertations on Mission: Ten-Year Update, 1982–1991." International Bulletin of Missionary Research 17, no. 3 (July 1993): 97–100. http://dx.doi.org/10.1177/239693939301700301.
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Ten years ago the International Bulletin of Missionary Research published a directory of 934 doctoral dissertations on mission-related subjects at theological schools and universities in the United States and Canada. Almost four decades of research were covered, from 1945 through 1982. In this issue we are pleased to present another directory of 512 North American dissertations for the decade 1982–1991. The compiler of the directory and author of the article below is William A. Smalley, a friend and colleague of many years' standing. Now retired in Hamden, Connecticut, he is a near neighbor of the Overseas Ministries Study Center. For twenty-three years Dr. Smalley was a translation consultant with the United Bible Societies, serving primarily in Southeast Asia. During part of that period he also edited Practical Anthropology, and for a time he was principal of the Toronto Institute of Linguistics, which prepares missionary candidates for language and culture learning. Earlier Smalley was a missionary linguist with the Christian and Missionary Alliance in Laos and Vietnam. His most recent book is Translation as Mission: Bible Translation in the Modern Missionary Movement (Macon, Georgia: Mercer University Press, 1991). The Editors
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van Peursen, Wido, and Geert Jan Veldman. "Linking Syriac Liturgies: Digitizing Card Collections and Handwritten Notes from the Archives of the Peshitta Institute." Research Data Journal for the Humanities and Social Sciences 5, no. 1 (October 27, 2020): 20–38. http://dx.doi.org/10.1163/24523666-bja10003.
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Abstract The Peshitta is the Syriac translation of the Bible from the second century AD. It had an enormous cultural and literary impact in the Middle East, no less than the role that, for example, the Latin Vulgate played in large parts of (Western) Europe. Up to the present, the Peshitta plays a crucial role in the various Syriac Christian communities in the Middle East and the Syriac Diaspora. A valuable resource for Peshitta studies is the collection of handwritten notes on cards and binders from the first decades of the Peshitta Project (started 1959), which were digitized in the dans “Klein Data Project” (kdp) Linking Syriac Liturgies (2018–2019). The notes relate to a wealth of information about manuscripts, liturgical traditions and calendars and various Syriac Bible translations. The kdp has made this material accessible and allows for computational research into the complex interactions between textual and structured data included in this data set, in which more than 9,000 entries containing pericopes read in liturgy are indexed according to more than 70 categories.
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Barton, Thomas W. "Muslims in Christian Countrysides: Reassessing Exaricus Tenures in Eastern Iberia." Medieval Encounters 17, no. 3 (2011): 233–320. http://dx.doi.org/10.1163/157006711x579867.
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AbstractThis article re-examines a form of tenancy on Christian-ruled lands in eastern Iberia usually held by Muslims, termed exarici in Latin documentation, that has received little focused attention or trans-regional analysis. Some previous scholarship has insisted that Exaricus tenures were relatively uniform adaptations of pre-conquest Andalusi agricultural practices that consequently could not carry a juridical status. This study instead argues that in at least some sectors of the countryside there were two forms of Exaricus tenures with different institutional origins and circumstances. Subsets of each of these groups of tenants suffered from servile conditions instituted by landlords, custom, or contracts. Using overlooked and reinterpreted evidence drawn from multiple regions and time periods, this article finds that Exaricus tenures were highly diversified, shaped by lords and prospective tenants in response to shifts in the land and labor markets, and thus should not be described as conforming to generalized, universal characteristics.
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Korb, Alexander. "DISSIMILATION, ASSIMILATION AND THE UNMIXING OF PEOPLES: GERMAN AND CROATIAN SCHOLARS WORKING TOWARDS A NEW ETHNO-POLITICAL ORDER, 1919–1945." Transactions of the Royal Historical Society 24 (October 24, 2014): 183–203. http://dx.doi.org/10.1017/s0080440114000097.
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ABSTRACTThis paper deals with a transnational network of scholars and their demographic concepts of ethnic homogenisation of Europe. Focusing on the ethnographer Karl Christian von Loesch and the sociologist Max Hildebert Boehm, it sheds light on German supremacist scholarship and its international entanglements in the interwar years. Loesch and Boehm headed the Institute for Borderland and Foreign Studies in Berlin, where they developed concepts of a new European demographic order based on ethnic segregation, border shifts, assimilation and population transfers. They closely cooperated with non-German nationalists. Indeed, Loesch and Boehm had a big impact on non-Germans scholars, who studied at their institute and who would later try to apply similar concepts of ethnic homogenisation to their countries. By discussing the work of three of their students, Franz Ronneberger, Mladen Lorković and Fritz Valjavec, the paper presents a case of transnational cooperation between German and south-eastern European scholars. Using Croatia as an example, the paper demonstrates how these scholars worked towards nation-states freed of ethnic minorities. The Second World War would bring them into a position to try to implement their projects. Yet, the brutal dynamics of the war quickly altered the reality scholars had planned to design. The grand demographic schemes paved the way for ethnic cleansing, but had not much to do with the way they were carried out.
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Pahar, Bruno Hami. "Perbedaan Faktor Yang Menjadi Pertimbangan Mahasiswa Memilih Perguruan Tinggi Di Surabaya." BIP's JURNAL BISNIS PERSPEKTIF 12, no. 1 (January 31, 2020): 67–75. http://dx.doi.org/10.37477/bip.v12i1.27.
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This study aims to determine the differences in factors that students consider when choosing tertiary institutions in Surabaya. The population in this study were first semester students in 5 tertiary institutions namely Surabaya Institute of Technology (ITS), Widya Mandala Catholic University of Surabaya (UKWM), Surabaya University (UBAYA), Darma Cendika Catholic University (UKDC), and Petra Christian University (UKP), with a total sample of 100 students. This research was analyzed using different tests and to test the differences between three or more independent groups of two or more variables, using the Kruskal Wallis statistical method. The results showed that there were differences in factors that were considered by students to choose tertiary institutions in Surabaya, with nine factors examined, there were eight different variables among the five tertiary institutions studied, namely location (X1), reputation (X2), scholarship (X3), tuition fees (X4), entry requirements (X5), facilities (X6), number of students (X7), lecturer competencies (X8), and campus buildings (X9). The test results stated the scholarship factor (X3) there was no difference between the five tertiary institutions studied, because the H count was 7.78 < H table (9,488) and asymp. sig 0,100 > 0.05. There are differences from 8 existing factors, namely: 1) There are differences in the consideration factors of prospective students between Darma Cendika Catholic University (UKDC) with Surabaya Institute of Technology (ITS), Widya Mandala Catholic University of Surabaya (UKWM), Surabaya University (UBAYA), and Petra Christian University (UKP), namely reputation, tuition fees, entry requirements, facilities, number of students, competencies lecturers, and campus buildings, because the calculated H value > H table (3,841) and asymp. sig < 0.05,
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Dawidowski, Wiesław. "Jan Paweł II wobec badaczy antyku chrześcijańskiego." Vox Patrum 50 (June 15, 2007): 241–47. http://dx.doi.org/10.31743/vp.6584.
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Anyone undertaking a task to describe an attitude of John Paul II towards scholars of antiquity faces two problems: the innumerable mass of people he met throughout his life carrier and his personal scholar path which was not primarily patristic. He went from John of the Cross, Thomas Aquinas, Max Scheller towards contemporary phenomenology. Yet, „the Polish Pope” was gradually getting more and more interested in patristic studies. This article is a short study in Wojtyla’s understanding of the work, the method and the tasks of contemporary patrologists. In an allocution to the representatives of the Institute Sources Chretiennes, John Paul II declared that the development of patristic studies stayed in the bottom of his heart, for a credible formation of Christian intelligentsia, must always appeal to the fathers of our faith. Consequently, he considered patristic scholars’ work, as a bridge between life giving sources of theological knowledge i.e. Holy Scripture, Tradition of the Fathers and still unknown bank of the third millennium. Holy Father appraised and highly estimated historical-critical method applied in patristic studies. To understand the meaning of dogmas, the relation between the Holy Scriptures, Tradition and Magisterium, the Church cannot withhold from studies in antiquity. Humility, patience and perseverance are the most distinguished Christian virtues that should characterize scholars of antiquity. To a certain degree, Pope’s esteem towards patristic scholars, was noticeably accentuated by numerous nominations of the most distinguished patristic scholars to the honor of episcopate. The main message that John Paul II implicitly directed towards contemporary scholars of antiquity seemed to concentrate on pastoral dimension and reduced to a one phrase. If there is anything that, in the deformed and chaotic world of contemporary theology and philosophy, could restitute harmony and balance, it is the teaching of the Fathers of the Church.
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Pellerin, Hélène. "Kuptsch, Christiane (dir.), Merchants of Labour, Geneva, ilo, International Institute for Labour Studies, 2006, 259 p." Études internationales 38, no. 1 (2007): 143. http://dx.doi.org/10.7202/015719ar.
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Kemahlioglu, Ozge. "The Christian Minorities in Turkey - By Wilhelm Baum. Translated by Ludwig Roman Fleisher. Baker Hill, Kerela, South India: St. Ephrem Ecumenical Research Institute (SEERI), 2006. vii + 253 pp. Rs. 150 (India); €15.00." Church History 76, no. 3 (September 2007): 677–79. http://dx.doi.org/10.1017/s0009640700500985.
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