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Journal articles on the topic 'Massofikatsiya freedom in the Christian faith'

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Published: 2 June 2025

Last updated: 31 July 2025

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1

ЯМЧУК, Павло Миколайович. "ХРИСТИЯНСЬКИЙ КОНСЕРВАТИЗМ І МАСОФІКАЦІЙНІ СТРАТЕГІЇ Й СИМУЛЯКРИ ХХ-ХХІ СТОЛІТЬ". Філософські обрії, № 33 (16 липня 2015): 107–17. https://doi.org/10.5281/zenodo.20384.

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The article examines the ideological and semantic universals Ukrainian, essentially Christocentric European resistance massofikatsionno-totalitarian ideological systems XX-XXI Art. We studied the experience of the latest hypocrisy as a way of creating a modern totalitarian ideological systems. In particular, it is subject to a comprehensive understanding antiutopian reception D.Oruellom masofikatsionnyh policies depriving the person of his immanent nature, transformation of man into impersonal social power-driven particle mass. At the same time, to draw attention to the problem of the deprivat

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Gehring, Denise Rachel. "Faith-informed intellectual freedom: an annotated bibliography." Collection Building 35, no. 2 (2016): 48–53. http://dx.doi.org/10.1108/cb-12-2015-0020.

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Purpose The purpose of this annotated bibliography is to show perspectives on intellectual freedom from literature that provides approaches for librarians in faith-based institutions. The articles reviewed in this annotated bibliography will assist both Christian and secular librarians in selecting library materials. Design/methodology/approach The author identified sources using LISTA, ATLA and other common library databases. Sources were selected from 1993 to the present, focusing on sources that are on the application of intellectual freedom in the Christian academic library and/or libraria

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Simon, Benjamin KL. "“Fake News” and Christian Freedom." Kairos 12, no. 1 (2018): 93–106. http://dx.doi.org/10.32862/k.12.1.6.

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Politics and media development in our days is terrifying. Manipulation is dominating the social space. The so-called Overton window concept show us how, by way of “fake news” in a particular setting, certain completely unacceptable opinions slowly become part of the social consensus. Without understanding this change, people become deprived of their freedom and begin to feel more and more helpless. Five hundred years ago, theologian Martin Luther (1483-1546) rose against such attempts, defending his theological beliefs form estranged and twisted interpretations. In his essay, On Christian Free

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Lu, Shijie (SJ). "Transforming Mukti: The Transformation of Pandita Ramabai’s Mission." International Bulletin of Mission Research 49, no. 2 (2025): 139–52. https://doi.org/10.1177/23969393241308490.

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This article considers how and why Pandita Ramabai’s mission transformed throughout her life. It argues that the intersection between Ramabai’s lifelong quest for mukti (liberty / freedom) and deepening Christian faith transformed her mission through four stages of her life. Between 1858-1883, Ramabai’s quest for mukti defined her mission and led her to embrace Christianity. From 1883-1893, her newfound Christian faith transformed her understanding of mukti . Between 1893-1905, Ramabai’s deepening Christian faith led her to famine relief work that brought Christ’s mukti to others. From 1905-19

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Kögler, Hans-Herbert. "A Genealogy of Faith and Freedom." Theory, Culture & Society 37, no. 7-8 (2020): 37–46. http://dx.doi.org/10.1177/0263276420957735.

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The review highlights how Habermas reconstructs the historically constitutive function of religious thought regarding essential categories through which to appropriate our practical freedom. It articulates the three essential bifurcations taken along the way: to opt for Judeo-Christian dialogism versus other axial age world religions; for a Lutheran Kantianism of an unconditional normativity versus an empiricist naturalism; and for the hermeneutic discovery of a validity-oriented communicative agency versus a Hegelian metaphysics. Recognizing our normative indebtedness to religious roots in mo

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Lorenzen, Thorwald. "Freedom from Fear: Christian Faith and Human Rights Today." Pacifica: Australasian Theological Studies 19, no. 2 (2006): 193–212. http://dx.doi.org/10.1177/1030570x0601900205.

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Montemaggi, Francesca. "A Quiet Faith: Quakers in Post-Christian Britain." Religions 9, no. 10 (2018): 313. http://dx.doi.org/10.3390/rel9100313.

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Post-Christian Britain is characterised by a rejection of doctrinal and morally conservative religion. This does not reflect solely the experience of those with ‘no religion’ but can be found in the narratives of ‘new Quakers,’ those who have become members or attenders in the past three years. New Quakers contrast Quaker sense of acceptance, freedom from theological ideas and freedom to be a spiritual seeker with conservative Christian churches, which have often been experienced as judgmental and doctrinal. Quaker liberal morality also affords inclusivity to those who have felt marginalised,

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Gooch, P. W. "Sovereignty and Freedom: Some Pauline Compatibilisms." Scottish Journal of Theology 40, no. 4 (1987): 531–42. http://dx.doi.org/10.1017/s003693060001855x.

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How divine sovereignty and human freedom are to be related is a question of importance to the believer. It is something about which St Paul has several things to say: but while his contributions may be necessary for Christian faith, they are not sufficient for the understanding which faith seeks. We also need the help of philosophical reflection. That at least is the burden of this paper. It begins with Paul's assumptions about freedom in order to reject a harsh view of sovereignty. Then, after sketching three ways of reconciling freedom and sovereignty, we examine Paul's concept of God's sove

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Allen, Michael. "“It Is No Longer I Who Live”: Christ’s Faith and Christian Faith." Journal of Reformed Theology 7, no. 1 (2013): 3–26. http://dx.doi.org/10.1163/15697312-12341273.

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Abstract I offer a dogmatic analysis of Galatians 2:20 in three parts. First, Christ lives for us. Second, by faith we really do live in Christ. Third, there is an order and sequence to these two statements, and they require a theological framework within which they can be related. To that end, I point to two ways in which the common Reformational teaching on imputation was teased out in Luther’s definition of Christian freedom and the Reformed tradition of distinguishing between the covenant of works and the covenant of grace. These are not the only possible constructions which could maintain

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Tampubolon, Maruli Tua, and Stefanus Dully. "Kemerdekaan Berfikir dan Berteologi Kristen." Jurnal Syntax Admiration 5, no. 10 (2024): 4000–4010. http://dx.doi.org/10.46799/jsa.v5i10.1634.

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This research discusses freedom of thought as an important element in the development of Christian theology and how the church responds to modern social challenges. Freedom of thought, although it often faces obstacles from church authority and attachment to tradition, provides opportunities for a more inclusive and progressive theological dialogue. This research uses a qualitative approach with a descriptive method, which involves in-depth interviews with church leaders and document analysis. The results show that freedom of thought contributes to enriching Christian theology and strengthens

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Savonova, G. I. "The ontology of good and evil and the problem of freedom of choice christian philosophical reasoning of S. Kierkegaard." Науково-теоретичний альманах "Грані" 22, no. 1 (2019): 110–16. http://dx.doi.org/10.15421/171914.

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The article reveals the peculiarity of S. Kierkegaard’s philosophical arguments about the essence of good and evil, the problems of ethical and psychological compression of human existence in transcendence «or-or». The ontology of good and evil is revealed by the philosopher in the problem of freedom as a given and unfreedom as a limitation, when good as God resides in freedom. God does not know unfreedom precisely for his freedom is unrecognized, and this is the greatest punishment for evil. It is noted that a Christian who is an ethical person finds himself in a situation of choice between g

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Haitch, Russell. "Free as a Bird in the Path of the Plane: Youthful Liberty Amid Global Forces." Journal of Youth and Theology 10, no. 1-2 (2011): 4–22. http://dx.doi.org/10.1163/24055093-90000036.

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This essay describes the desire for freedom found among youth on three continents. It contrasts the shape freedom takes when youth get sucked into prevailing global forces (individualism, consumerism, proteanism, etc.), versus the liberty promised by Christian faith. It proposes a vision for leading youth on the path of freedom in Christ, grounded in sacramental theology and halachic reasoning. This approach is offered as an alternative or supplement to approaches grounded in narrative theology.

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Zamkowska, Iwona. "Assisting underage victims of anti-Christian attitudes in Pakistan." International Journal for Religious Freedom 17, no. 2 (2024): 15–29. https://doi.org/10.59484/jsus9799.

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Pakistan has a long history of persecuting minority faith groups. It ranked seventh on the 2024 Open Doors World Watch List, and the 2024 Annual Report published by the United States Commission on International Religious Freedom recommended designating Pakistan as a Country of Particular Concern due to its worsening religious freedom conditions for Christians and other religious minorities. The persecution affects all age groups. However, this paper focuses on Christian children, portraying the persecution of minors as a multi-dimensional phenomenon that affects their whole life, impeding thei

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Gruenwald, Oskar. "Christianity and Science: Toward a New Episteme of Charity." Journal of Interdisciplinary Studies 2, no. 1 (1990): 1–21. http://dx.doi.org/10.5840/jis199021/21.

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Ecumenical dialogue and reconciliation among Christians, the dictates of academic freedom, and the very integrity of science and faith call for a new conceptual framework, episteme or paradigm for understanding the phenomenon of man, including the proper relationship between science and faith. Both science and Scripture suggest a more humane, charitable, and open-ended approach to science and religion. Freedom of inquiry and Christian charity constitute the essential prerequisites for a new episteme reflected by the imperative for a Second Reformation in the religious sphere, coupled with the

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Landsberger, Henry A., and Humberto Belli. "Breaking Faith: The Sandinista Revolution and Its Impact on Freedom and Christian Faith in Nicaragua." Hispanic American Historical Review 66, no. 4 (1986): 804. http://dx.doi.org/10.2307/2515107.

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Landsberger, Henry A. "Breaking, Faith: The Sandinista Revolution and its Impact on Freedom and Christian Faith in Nicaragua." Hispanic American Historical Review 66, no. 4 (1986): 804–5. http://dx.doi.org/10.1215/00182168-66.4.804.

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Bakker, Henk A. "Beyond the Measure of Man." Church History and Religious Culture 95, no. 4 (2015): 391–407. http://dx.doi.org/10.1163/18712428-09504001.

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The martyrdom and apology of Socrates seem to have been received by early Christians as model narratives for Christians to refer to. Anyhow, Socratic martyrdom, because of its specific tenets, could even for Christians easily function as a literary paradigm of integrity. Some of the specifics have very much so moulded the western mind-set regarding issues of freedom of mind and faith and the elenctic force of the Christian faith. As such Socrates was almost deemed a Christian—at least a great grand-martyr of some type of pre-Christian blood. Socrates’ martyrdom displayed archetypical features,

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Jeanrond, Werner G. "Oliver Davies, Theology of Transformation: Faith; Freedom, and the Christian Act." Theology 118, no. 2 (2015): 155–56. http://dx.doi.org/10.1177/0040571x14559501ad.

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Marx, Cardinal Reinhard. "The Contribution of Christian Values to the Common Good." Religions 14, no. 5 (2023): 591. http://dx.doi.org/10.3390/rel14050591.

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How, in a democracy, in an open, plural society, can decisions be reached that are defensible in terms of a global common good? This question is also challenging Christian churches to search for an answer while witnessing Christian faith and the Gospel. The main current and future tasks of the church will include enabling people to deal responsibly with freedom. Christianity continues to have major significance for Europe and the West.

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Healey, Robert M. "Arthur Cochrane and the Church-Confessing." Scottish Journal of Theology 49, no. 4 (1996): 466–82. http://dx.doi.org/10.1017/s0036930600048511.

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Arthur C. Cochrane has spent a lifetime recalling the Christian church to its vocation: confessing faith in Jesus Christ as the one Lord and Savior proclaimed in Holy Scripture; confessing sin; and submitting in freedom to the ethic which springs from sole reliance on Christ. The vocation has given focus to many concerns. He has worked to invigorate Christian understanding of the role of confessions of faith, to revive careful study of Reformation theologians, and to develop appreciation of the contribution of Karl Barth. He has engaged in ecumenical dialogue, fostered ecumenical relationships

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Davis, William C. "Kierkegaard on the Transformation of the Individual in Conversion." Religious Studies 28, no. 2 (1992): 145–63. http://dx.doi.org/10.1017/s003441250002151x.

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From at least the time of the writing of The Philosophical Fragments, Søren Kierkegaard's work takes a special interest in both the transition from unbelief to faith and the character of the life of true faith. Trained in Lutheran dogma and convinced of the radical nature of human freedom, his work on this subject demonstrates a profound concern for and grasp of Lutheran orthodoxy, as well as a remarkable degree of subtlety. After all, it is no simple task to give an account of the central features of the Christian life that is faithful to both a libertarian conception of human freedom and the

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Schanda, Balázs. "Hungary’s Christian Culture as Subject of Constitutional Protection." Studia z Prawa Wyznaniowego 23 (December 30, 2020): 55–72. http://dx.doi.org/10.31743/spw.9696.

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Since 2018 the Fundamental Law of Hungary (the Constitution) has provided for the protection of the Christian culture of Hungary as an obligation of all organs of the State. The Fundamental Law does not commit the Hungarian State to Christian religion or to Christian culture in general, but specifically to the cultural tradition of the country. Despite the recognition of the cultural role of Christianity, the Constitution remains neutral with regard to religion and the freedom of religion is recognised. The constitutional provision discussed in this study, i.e. Article R) para. 4, expressly id

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Yang, Byong-hyoun. "Existential Humanism and Christian Faith Centering on Freedom and Choice in Literature." Studies in English Language & Literature 36, no. 2 (2010): 91–104. http://dx.doi.org/10.21559/aellk.2010.36.2.006.

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Elliott, M. W. "Theology of Transformation: Faith, Freedom, and the Christian Act. By OLIVER DAVIES." Journal of Theological Studies 66, no. 1 (2015): 519–21. http://dx.doi.org/10.1093/jts/flv029.

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Stroup, George W. "Drawn to Freedom: Christian Faith Today in Conversation with the Heidelberg Catechism." Theology Today 69, no. 1 (2012): 85–86. http://dx.doi.org/10.1177/0040573611434493.

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CHAPLIN, JONATHAN. "Doing Justice to Religious Diversity: Theological Foundations for “Principled Pluralism”." Unio Cum Christo 6, no. 2 (2020): 79. http://dx.doi.org/10.35285/ucc6.2.2020.art4.

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This article argues a theological case for “principled pluralism,” a particular stance regarding the proper attitude of the state towards the plural religious affiliations of its citizens. Its central claim is that the role of the state is both to defend the religious freedom of adherents to all faiths and to maintain a public square equally open to contributions from all faiths without publicly privileging any faith, even Christianity. It develops the argument in critical dialogue with a “Christian nation” position, according to which nations can exercise corporate religious agency, should be

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Penny, Ruth. "A Response to Philip Culbertson's Presentation." New Zealand Journal of Counselling 29, no. 1 (2009): 18–21. http://dx.doi.org/10.24135/nzjc.v29i1.103.

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The author comments on a presentation on Christian counselling by Philip Culbertson delivered in New Zealand on July 18, 2008. She notes that being a pastoral counsellor in a church that observes the discipleship movement made her experience a dilemma between offering freedom to people and being a standard of behaviour in her parish. She agrees with the practice of Culbertson of not running the word Christian and counsellor together. In the author's opinion, most people of faith hold both the espoused theology and the embodied theology.

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Smith, Marcus, and Peter Marden. "POLITICS, POLICY AND FAITH: THE CHRISTIAN RIGHT IN AUSTRALIA." POLITICS AND RELIGION JOURNAL 6, no. 2 (2012): 303–32. http://dx.doi.org/10.54561/prj0602303s.

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In this paper we offer a critical assessment of the politics of the Christian Right and question the degree to which the religious values of the Christian Right are compatible with a democratic political culture. If religious values are equally political values making the separation of religious belief and political action a fraught exercise, then a number of issues arise. Political action inspired by religious faith should not prevent critical scrutiny of the underlying values, or more importantly, their influence in shaping public debate and public policy. If religious values are indeed poli

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Płóciennik, Michał. "Apophatic Character of Christian Creatology According to Vladimir N. Lossky." Rocznik Teologii Katolickiej 22 (2023): 48–63. http://dx.doi.org/10.15290/rtk.2023.22.04.

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According to Vladimir N. Lossky, one of the most eminent Orthodox theologians of the twentieth century, the Christian doctrine of creation does not constitute something like a philosophical preambula fidei, but is a dogma of faith, since its subject is the God-Trinity, and the difference between the Creator and the creation is in its essence inaccessible outside the Revelation accepted in faith. This truth has a radically apophatic character, founded on the apophatic mystery of Trinitatis, presentation of which is the purpose of the present text. Therefore, issues such as creatio ex nihilo, th

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Míguez, Néstor O. "The Free Market and the Liberation of Faith." Exchange 44, no. 1 (2015): 45–63. http://dx.doi.org/10.1163/1572543x-12341350.

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This article introduces the issue of economics in Latin-American theology and explores the opposite meanings of freedom and liberation in the market and the theological vocabulary, with special attention to the Latin-American region in its present context. It considers how the imperial ‘free market’ functions at a globalized level, and the economic and political outcome of the neoliberal market system. It also focuses on the consequences of these phenomena with regard to human subjectivity, and what can be called the ‘capture of desire’, the creating a desire for others. The consumption struct

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Goertz, Stephan. "Rückkehr der Pflichten gegen sich selbst?" Zeitschrift für Evangelische Ethik 48, no. 1 (2004): 166–78. http://dx.doi.org/10.14315/zee-2004-0124.

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Abstract What can be understood as one's duty to oneself is decided by one's understanding of what the ,self' is. This holds for philosophical as much as for theological ethics. The article tries to show that Christian faith, in the interests of a culture of common freedom, should take up a ditferentiated position towards the (post)modem care of the self

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Bańka, Aleksander. "Between Sartre and Ratzinger, or the Legacy of the “No Man’s” Revolution." Chrześcijaństwo-Świat-Polityka, no. 28 (November 25, 2024): 31–44. http://dx.doi.org/10.21697/csp.2024.28.1.02.

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This text analyses the relevance of the 1968 revolution in the context of the crisis of values in Western Europe and the response of Pope Benedict XVI to these challenges. The author shows that this revolution, inspired by Sartre’s existentialism and Marxism, had a profound impact on contemporary culture, challenging the traditional Christian understanding of man, God, and freedom. In response, Benedict XVI stressed the importance of a personal relationship with Jesus Christ as the foundation of an authentic faith, the only real alternative to the ideology of absolute freedom, and proposed Chr

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Warae, Olohesi, Pris Kristiani Ndraha, and Mozes Lawalata. "Kajian Ilmu Filsafat dalam Identifikasi Iman serta Relevansinya dalam Kehidupan Orang Kristen." Angelion: Jurnal Teologi dan Pendidikan Kristen 5, no. 1 (2024): 1–13. http://dx.doi.org/10.38189/jan.v5i1.711.

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In this article discuss about the complexity of the definition of faith in the context of theology and philosophy and the need to understand the rational basis for religious belief. His research problem involves the question of how philosophy can help christians understand, explain and strengthen their faith. In this study, central concepts of the christian faith such as faith in God, the exsistence of evil in the world and human freedom are analized analyticallly using a philosophical approach. The main results of this research indecate that phylosophy provides a rational framework for unders

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Welch, Emma. "Christian Conservatism as Seen in Florida’s Faith-Based Prisons and the U.S. Debate on Abortion." Bulletin for the Study of Religion 51, no. 2 (2023): 56–61. http://dx.doi.org/10.1558/bsor.25444.

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The Experiment presents scholars of religion with an opportunity to draw upon their training to reflect upon a contemporary issue. In this edition, Emma Welch engages with Brad Stoddard’s newly released book Spiritual Entrepreneurs: Florida’s Faith-Based Prisons and the American Carceral State (University of North Carolina Press, 2021). Stoddard’s volume examines Florida’s Faith- and Character-Based Institutions (FCBIs) as sites illustrative of the collision of the politics of incarceration, neoliberal economics, and religious freedom in the United States. Drawing from Stoddard’s argument, Emm

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Suardana, I. Made, and I. Putu Ayub Darmawan. "Pillars Of Pluralistic Education For Christian Education In The Context Of Multicultural Indonesia." Eduvest - Journal Of Universal Studies 2, no. 1 (2022): 64–74. http://dx.doi.org/10.36418/edv.v2i1.327.

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Indonesia is a nation with a plurality of people. This is an advantage that can produce strength as well as a problem if it is not interpreted properly. This article presents a literature study on the pillars of pluralism education for Christian education. According to the author there are three pillars of pluralism education for Christian education in the multicultural context of Indonesia, namely the pillar of the Authority that emphasizes education in bringing wealth of faith, the pillar of Identity, namely education as a realization of humanity, and the pillar of reality which emphasizes t

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Suardana, I. Made, and I. Putu Ayub Darmawan. "Pillars Of Pluralistic Education For Christian Education In The Context Of Multicultural Indonesia." Eduvest - Journal of Universal Studies 2, no. 1 (2022): 64–74. http://dx.doi.org/10.59188/eduvest.v2i1.327.

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Indonesia is a nation with a plurality of people. This is an advantage that can produce strength as well as a problem if it is not interpreted properly. This article presents a literature study on the pillars of pluralism education for Christian education. According to the author there are three pillars of pluralism education for Christian education in the multicultural context of Indonesia, namely the pillar of the Authority that emphasizes education in bringing wealth of faith, the pillar of Identity, namely education as a realization of humanity, and the pillar of reality which emphasizes t

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Benavides, Gustavo. "Western Religion and the Self-Canceling of Modernity." Journal of Religion in Europe 1, no. 1 (2008): 85–115. http://dx.doi.org/10.1163/187489208x285486.

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AbstractThe extreme character of western modernity is the result of the interaction of two contradictory processes. On the one hand, the cultivation of interiority, reflexivity, and thus of subjective freedom, which antedates Christianity, and which is also found in other cultures, but which Christianity intensified by equating religion with 'faith.' On the other, the need to assert one's freedom against the attempts on the part of a church, which, while promoting the exploration of the sinful subjectivity of all Christians—understood primarily as believers—sought to control all of reality, ex

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Bevzyuk, Natalya. "KARL BARTH: THE ETHICS OF FREEDOM BEFORE GOD." Doxa, no. 2(40) (December 21, 2023): 38–45. http://dx.doi.org/10.18524/2410-2601.2023.2(40).307199.

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Karl Barth’s ethics is a kind of ethics of God’s command. Its main premise is that the Word of God through Revelation and Jesus Christ is God's command to man regarding the path of freedom. K. Barth emphasizes the “infinite qualitative difference” between God and man, but at the same time, emphasizes the “humanity of God” in Jesus Christ, through whom man is able to achieve such freedom. Human freedom is not a choice of life alternative, but a choice of gratitude and submission to God. For K. Barth, human freedom means being in the sovereign freedom of God. God is not only the source of human

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Lebech, Mette. "Stein’s Phenomenology of Grace." Religions 14, no. 7 (2023): 950. http://dx.doi.org/10.3390/rel14070950.

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Stein’s Freedom and Grace (Freiheit und Gnade) phenomenologically describes the experience of grace as the desire, communication, or acceptance of God’s Spirit of Love, accessed in the act of faith motivated by the soul’s otherwise unfulfilled desire for self-mastery. This article first discusses the affordances of Stein’s phenomenology which equip her to see grace as a fulfilment of the natural life of the soul, which is experienced as coming from beyond itself. It then addresses how the individual, personal I fails to satisfy its implicit desire for rational and free action in the natural li

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Doe, Norman. "Faith, Freedom and Family: An Introduction to the Work of John Witte Jr." Ecclesiastical Law Journal 24, no. 2 (2022): 175–91. http://dx.doi.org/10.1017/s0956618x22000035.

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John Witte Jr is a law and religion scholar of the first order. For decades, as the director of the Emory Center for the Study of Law and Religion at Atlanta, he has played a leading part in the development of the field of law and religion globally. He has written prolifically across a wide range of law and religion subjects. He has nurtured and guided a generation of vibrant scholars who will shape the field for decades to come. He has brought important new insights to law and religion that have animated critical and original law and religion thinking. This article introduces aspects of his w

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Życiński, Wojciech. ""Lead mi o Kindly Light". Present Important of Newman's Contributions to Christian Theology." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 2 (2011): 154–60. http://dx.doi.org/10.2478/v10154-011-0015-0.

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"Lead mi o Kindly Light". Present Important of Newman's Contributions to Christian Theology In the contemporary cultural climate, with particular reference to Europe, there is an area of Newman's thought which deserves special attention. I refer to the unity which he advocates between theology and science, between the world of faith and the world of reason. He proposed that learning should not lack unity, but be rooted in a total view. Thus he concluded his Discourses before the University of Dublin with these striking words: "I wish the intellect to range with the utmost freedom, and religion

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О.М., Роговський. "ДУХОВНИЙ ПРОСТІР Г.С. СКОВОРОДИ". Вісник ХНПУ імені Г. С. Сковороди "Філософія", № 50 (27 червня 2018): 36–44. https://doi.org/10.5281/zenodo.1298996.

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The article considers a basic feature of Scovoroda’s inner world,as well as a sources and consequences of his creativity. It’s analysed his spiritual space, which includes, on the one hands early christian, gnostic and antique authores and, on the other hands, a notions and а signs of the romantism and the contemporary postmodernism. It’s considered also the main notions of his philosophy and creativity: freedom, (self)knowledge, pilgrimity, affinity, similarity, spirituality and others. Faith and freedom supplements each other in the whole movement of knowledge and revelatio

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Thompson, Curtis L. "Hans L. Martensen on Self-Consciousness, Mysticism, and Freedom." Kierkegaard Studies Yearbook 26, no. 1 (2021): 371–404. http://dx.doi.org/10.1515/kierke-2021-0016.

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Abstract This article examines three early writings of Hans L. Martensen, Søren Kierkegaard’s teacher and the target of his criticisms. The writings focus respectively on self-consciousness, mysticism, and freedom. They each make important claims about religion, and together they disclose the young Martensen’s systematic understanding of the epistemological, mystical, and moral-ethical dimensions of human experience as shaped by the representations of Christian faith and life. The analysis reveals an agile thinker, whose creative philosophical and theological ideas are the product of imaginati

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Ustimenko, Dmitry. "Intuition of Faith in the Religious and Anthropological Thought of Vladimir Bibikhin." Philosophy. Journal of the Higher School of Economics VI, no. 3 (2022): 105–26. http://dx.doi.org/10.17323/2587-8719-2022-3-105-126.

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The article studies the main aspects of understanding the faith by Vladimir Bibikhin. The article's methodology is analysis-oriented: the intuition of the philosopher's faith is reconstructed from precise, self-significant definitions expressed in his numerous works. It is stated that the category of faith occupies a significant place among the themes and problems of the philosopher's work. Bibikhin declares faith as the “first thing”, which consciously or unconsciously determines the entire existence of a person. Along with philosophy and prayer, faith is declared an “ontology”, i.e. a truly

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Lim, Marvin. "The Sanity of Faith." New Criminal Law Review 17, no. 2 (2014): 252–311. http://dx.doi.org/10.1525/nclr.2014.17.2.252.

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This Article analyzes whether criminal religious fundamentalists should escape culpability for their wrongdoing under the insanity defense. Made especially salient by Muslim jihadists and Christian abortion clinic bombers, this issue touches on a range of topics, including legal philosophy, free exercise and religious accommodations, mental health and the evidentiary utility of neuroscience, and equality concerns touching on racial and ethnic, gender, and sexual minorities. Above all, this issue touches on an underappreciated tension between two pillars of American law: freedom of religion cel

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Lichański, Jakub Z. "„Mythopoeia” and „Quenta Silmarillion” by J.R.R. Tolkien — God, Faith, Freedom, and the Second Coming." Literatura i Kultura Popularna 22 (September 6, 2017): 23–47. http://dx.doi.org/10.19195/0867-7441.22.2.

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Mythopoeia and Quenta Silmarillion by J.R.R. Tolkien — God, Faith, Freedom, and the Second Coming The aim of the study is to describe how such categories as: God, faith, freedom, Second Coming are presented in the works of J.R. R. Tolkien, mainly in the poem Mythopoeia and in the epos Quenta Silmarillion. The author referring to the achievements of the writer, and also literature and tries to show how specified categories are introduced to the aforementioned literary works and what a role they play. The myth that in Tolkien’s work plays an important role, is an expression of hope; analysis als

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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.

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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catho

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Uwaegbute, Kingsley Ikechukwu, Stanley Ndubuisi Nweze, and Onyekachi Gift Chukwuma. "“May God Bless Nnamdi Kanu Wherever He Is”: Biafran Separatist Nationalism in Nigeria and the Emerging Roles of Igbo Christian Leaders." African Studies Quarterly 21, no. 3 (2022): 21–38. http://dx.doi.org/10.32473/asq.21.3.135953.

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The Biafran separatist calls of Nnamdi Kanu and IPOB have spread like bush fire over the years among Igbo people. Presently, it is one of the most discussed topics among Igbo people and Nigerians. The narrative of both Kanu and IPOB operate is that Igbo people are marginalized in Nigeria and therefore need freedom. This article examines how some Christian leaders of Igbo extraction now fit into the picture as regards Biafra separatist cause. Utilizing oral interviews and the theory of marginalization, the article illustrates how some Igbo Christian leaders are now supporting the Biafran separa

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Rosfort, René. "The Humanity of Faith: Kierkegaard’s Secularization of Christianity." Philosophies 9, no. 4 (2024): 106. http://dx.doi.org/10.3390/philosophies9040106.

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The nature and practice of Christianity is a major, if not the primary, topic in Kierkegaard’s authorship. What it means to live a Christian life is a persistent topic in many of his major works, and yet, he spends most of his authorship criticizing traditional ways of practicing Christianity. While his critique of institutionalized Christianity and merciless unmasking of the hypocrisy of self-proclaimed Christians is rather clear, namely that they are not actually Christian, it is more difficult to get a clear idea of Kierkegaard’s alternative. What is a true and sincere Christian life for Ki

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Wenzel, Joshua I. "A Different Christian Witness to Society: Christian Support for Gay Rights and Liberation in Minnesota, 1977–1993." Church History 88, no. 3 (2019): 720–50. http://dx.doi.org/10.1017/s000964071900180x.

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The traditional narrative of religion and the gay rights movement in the post-1960s United States emphasizes conservative Christians and their opposition to gay rights. Few studies focus on the supportive role Christian leaders and churches played in advancing gay rights and nurturing a positive gay identity for homosexual Americans. Concentrating on the period from 1977 to 1993 and drawing largely from manuscript collections at the Minnesota Historical Society, including the Minnesota GLBT Movement papers of Leo Treadway, this study of Christianity and gay rights in the state of Minnesota dem

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