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Journal articles on the topic 'New Christianity and culture'

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Published: 4 June 2021

Last updated: 5 February 2022

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1

Connor, John H. "When Culture Leaves Contextualized Christianity behind." Missiology: An International Review 19, no. 1 (1991): 21–29. http://dx.doi.org/10.1177/009182969101900102.

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Contextualized Christianity is culturally specific. If the process is consistent with objective truth and subjective reality, it leads not only to stability, but also to fixed position. Cultures are dynamic entities going through constant and, in this age of global mass media, rapid change. The contextualized church faces the danger of being left out of context unless it can impartially understand the forces of change in its own cultural setting and constantly decontextualize and recontextualize in new culture as it develops.

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Gerasimova, Natalya Ivanovna, Sergey Ivanovich Gerasimov, and Svetlana Yurevna Drozdova. "On Positive Complementarity in the Context of History of Missionary Work in the Chuvash Region." Ethnic Culture, no. 3 (4) (September 29, 2020): 45–48. http://dx.doi.org/10.31483/r-96376.

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The article explores the reasons why the interaction between Russian and Chuvash culture became possible in the framework of Christian missionary work. Purpose of the study is to show that both cultures have positive complementarity. Methods. Comparative, analytical and descriptive methods were used by the authors. The study is based on the cultural and historical situation, i.e. adoption of Christianity in the Chuvash and Russian culture. Research results. In the process of research, the authors identified common features that bring the transition to the fold of Christianity in Ancient Russia

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Grossi, Vittorino. "Para leer la espiritualidad de san Agustín. Elementos culturales." Augustinus 65, no. 1 (2020): 23–51. http://dx.doi.org/10.5840/augustinus202065256/25712.

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The article offers an outline of the context of the classical culture in which Christianity developed in the first three centuries, highlighting the humanistic culture of Seneca, the neo-Pythagorean school of the Sextii and the popular preaching of the Cynical Philosophers. On the other hand, the context of classical culture in Christianity of the 4th and 5th centuries is addressed, to highlight the problems that arose when trying to combine “culture” and Christianity. As an example of this problem, the case of Basil the Great and his Discourse to the young is offered. Subsequently, the articl

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WASHINGTON, JAMES MELVIN. "Jesse Jackson and the Symbolic Politics of Black Christendom." ANNALS of the American Academy of Political and Social Science 480, no. 1 (1985): 89–105. http://dx.doi.org/10.1177/0002716285480001008.

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This article examines the significance of the Reverend Jesse Jackson's bid for the Democratic party's presidential nomination. Jackson's candidacy represents a new use of political revivalism, an old evangelical political praxis recast in the modalities of African American Christian culture. This praxis is an aspect of American political culture that has often been overlooked because of past misunderstandings of American folk religion in general, and black Christianity in particular, as captives of an otherworldly and privatized spirituality. This article contends that black Christianity has a

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Barreto, Raimundo C. "Brazil's Black Christianity and the Counter-hegemonic Production of Knowledge in World Christianity." Studies in World Christianity 25, no. 1 (2019): 71–94. http://dx.doi.org/10.3366/swc.2019.0242.

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Brazil is home for the largest African diaspora. In spite of that, until the end of the twentieth century, Brazil's Africanness tended to be hidden under the Eurocentric construct of a colour-blind national identity and the myth of racial democracy. Since the 1990s, Brazil's negritude or blackness has emerged as an important source of culture, knowledge, identity and public policy. Such a reconfiguration of Brazilian identity and culture to privilege black agency challenges common assumptions in the study of the religions of Brazil, including Christianity. This article examines the impact of A

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Abraham, Susan. "Decolonizing Western Christianity for a Genuine Catholicity of Culture." Interreligious Studies and Intercultural Theology 3, no. 1-2 (2019): 47–62. http://dx.doi.org/10.1558/isit.38316.

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Does Robert Schreiter's proposal for a new catholicity secure a decolonized theology of culture? This essay discusses salient elements of Schreiter's theological proposals and suggests that postcolonial theologies of culture avoid the twin pitfalls of identity politics and erasure in the Western academic study of theology by employing the methods of deconstruction. Identity claims, knowledge claims, and theological claims are to be persistently critiqued for their tendency towards totalization. Only such a practice of deconstruction aiding an active spirituality can secure a decolonized theolo

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Womack, Deanna Ferree. "Transnational Christianity and Converging Identities." Mission Studies 32, no. 2 (2015): 250–70. http://dx.doi.org/10.1163/15733831-12341403.

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This study of Arabic speaking Protestant churches in New Jersey adds to the limited amount of existing scholarship on Arab American Protestantism and aims to make Arab Christianity a topic of discussion within studies of world Christianity and mission. After considering the historical and demographical data on Arabic speaking churches in the United States, it examines the ecology and culture of five Arabic Protestant churches in New Jersey and identifies key factors in individual and congregational identity formation. The study recognizes the converging identities and multiple reference points

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Löhr, Winrich. "Christianity as Philosophy: Problems and Perspectives of an Ancient Intellectual Project." Vigiliae Christianae 64, no. 2 (2010): 160–88. http://dx.doi.org/10.1163/157007209x453331.

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AbstractThe article explores the profile, context and consequences of Christianity’s self definition as a philosophy in the ancient world. It proposes a distinction between, on the one hand, the practice of teaching philosophy in small Christian schools, and, on the other hand, an intellectual discourse that proclaimed Christianity as the true and superior philosophy. It is argued that Christianity’s self definition as a philosophy should not be viewed as merely an accommodation to an intellectual fashion. It is shown how Christianity could be understood and practised as a philosophy in the an

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9

Carswell, W. John. "New directions in adult baptism: Baptism in a secular culture." Theology 121, no. 6 (2018): 430–36. http://dx.doi.org/10.1177/0040571x18794142.

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In this article I argue that the rise of secular culture demands a new approach to baptism, especially the baptism of adult converts for whom the claims of Christianity may be entirely unfamiliar and who will in consequence need extensive preparation to make the sacrament sensible and the Christian life meaningful. Towards that end, I review work done on the subject in the Church of Scotland and commend the Roman Catholic Rites of Christian Initiation of Adults (RCIA) as a model for the development of a full catechumenate.

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10

정희완. "Secularization, Secularism, and Christianity: The Culture of secularism and the New Evangelization." Catholic Theology ll, no. 22 (2013): 73–126. http://dx.doi.org/10.36515/ctak..22.201306.73.

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11

Hubai, Peter. "ÜBER DIE URSACHEN DES SIEGES DES CHRISTENTUMS IN ÄGYPTEN." Numen 48, no. 1 (2001): 81–116. http://dx.doi.org/10.1163/156852701300052357.

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AbstractOne hundred and eighty years of egyptological scholarship has failed to establish why and how the ancient Egyptian religion could be surmounted by Christianity. In recent decades scholars have attributed Christianity's triumph to Christian revelation, the moral superiority of Christianity, its more thoroughly social sensibility, monotheism, its domination over the heimarmene, etc. The riddle is intensified if we consider that by the time of the decay of the autochthonous Egyptian religion in the home country, the so-called Isis religion was victorious in other provinces of the Imperium

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Wai Luen, Kwok. "The Christ-human and Jia Yuming's Doctrine of Sanctification: A Case Study in the Confucianisation of Chinese Fundamentalist Christianity." Studies in World Christianity 20, no. 2 (2014): 145–65. http://dx.doi.org/10.3366/swc.2014.0083.

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Cai Renhou, a prominent New Confucian scholar, has challenged the notion that Christianity can affirm that ‘everyone can be Christ’. This article will, however, explore the doctrine of sanctification of Jia Yuming (1880–1964), a Chinese fundamentalist theologian who constructed a Chinese Christian teaching of the self-cultivation of heart and mind with the objective of encouraging people to become ‘Christ-human’, thus having a life which is Christ. It argues that Jia's training and background, his natural theology and his belief in the possibility of a collaboration between Confucianism and Ch

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Burkiewicz, Łukasz. "From the Editors." Perspektywy Kultury 32, no. 1 (2021): 7–8. http://dx.doi.org/10.35765/pk.2021.3201.02.

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The topic of Issue 32 of Perspectives on Culture is Christianity and its role as a source of not only European, but also a geographically wider cultural sphere (e.g., the Egyptian Copts). Three pillars were fundamental to the construction of Europe’s current cultural identity: Athens as a source of philosophy, Rome as the foundations of law, and Jerusalem as a place where religion was born. Christianity created a new cultural heritage upon the achievements of Athens and Rome, having respect for the legacy of the previous civilizations. There is no doubt that Christianity has made an important

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Schantz, Borge. "Islam in Europe: Threat or Challenge to Christianity?" Missiology: An International Review 21, no. 4 (1993): 443–54. http://dx.doi.org/10.1177/009182969302100407.

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“Threat of Islam” is a historical perspective still persisting long after the Ottoman generals knocked at the door of Vienna. Island communities of Islamic culture left behind by the retreating Muslim tide in the seventeenth century have been reinforced in the mid-twentieth by some six million immigrant workers, students, and refugees. Initial knee-jerk reaction on the part of churches to the new mosques and their worshipers has ranged from suspicion to outright animosity. Now European Christians have to ask themselves if it is not a unique outworking of Providence which has brought to their v

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Repo-Saeed, Nora. "Helena Kupari and Elina Vuola (eds): Orthodox Christianity and Gender: Dynamics of Tradition, Culture and Lived Practice." Temenos - Nordic Journal of Comparative Religion 57, no. 1 (2021): 127–30. http://dx.doi.org/10.33356/temenos.109534.

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Brown, Candy Gunther. "Christian Yoga: Something New Under the Sun/Son?" Church History 87, no. 3 (2018): 659–83. http://dx.doi.org/10.1017/s0009640718001555.

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Between the 1960s and 2010s, yoga became a familiar feature of American culture, including its Christian subcultures. This article examines Christian yoga and public-school yoga as windows onto the fraught relationship between Christianity and culture. Yoga is a flashpoint for divisions among Christians and between them and others. Some evangelicals and pentecostals view yoga as idolatry or an opening to demonic spirits; others fill gaps in Christian practice by using linguistic substitution to Christianize yoga. In 2013, evangelical parents in California sued the Encinitas Union School Distri

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Stern, Fábio, and Silas Guerriero. "Evangelical coaching: New Age elements in Brazilian Charismatic Christianity." Religiones y religiosidades en América Latina, no. 26 (December 31, 2020): 63–82. http://dx.doi.org/10.36551/2081-1160.2020.26.63-82.

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rom the 1990s on, the New Age ceased to be visible only among the exclusivist groups of salvific character, typical of the 1970s. Its values began to be disseminated among the broader culture through what was called the New Age ethos. This article seeks to show how these values are seen even among Brazilian Pentecostal Denominations. To this end, we adopt life coaching as an object. We briefly return to the history of life coaching and its relation to the New Age. We then explain how the spread of the New Age ethos into the broader society led to the incorporation of some of the New Age values

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18

Tandon, Shivangini. "Book Review: Pius Malekandathil, Joy L.K. Pachuau, Tanika Sarkar, ed., Christianity in Indian History: Issues of Culture, Power and Knowledge." Studies in People's History 4, no. 1 (2017): 109–11. http://dx.doi.org/10.1177/2348448917694236.

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Frykenberg, Robert Eric. "Book review: Pius Malekandathil, Joy L. K. Pachau and Tanika Sarkar (eds), Christianity in Indian History: Issues of Culture, Power and Knowledge." Studies in History 34, no. 2 (2018): 207–12. http://dx.doi.org/10.1177/0257643018762941.

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20

Doss, M. Christhu. "Indian Christians and The Making of Composite Culture in South India." South Asia Research 38, no. 3 (2018): 247–67. http://dx.doi.org/10.1177/0262728018798982.

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While North India erupted in rebellion in 1857, South India was experiencing a range of cross-cultural contests between missionary Christianity and local converts, who protested against Indian culture being dismissed as a work of the devil. Converts in the emerging Christian communities, particularly in South India, made efforts to retain their indigenous cultural ethos as part of their lived experience. Early attempts to balance Indian identity with Christian beliefs and practices were later replicated in a second anti-hegemonic movement by claims of Indian Christians for respectful inclusion

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21

Shehu, Fatmir. "The Influence of Islam on Albanian Culture." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 389–408. http://dx.doi.org/10.31436/jia.v8i0.243.

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This paper examines the influence of Islam on Albanian culture. The Islamization process of the Albanian culture was very crucial for the Albanians themselves as it gave them a new identity, which they lacked since their settlement on the Adriatic shores. According to history, Albanians, the biggest Muslim nation dwelling in the Balkans, South-East of Europe, are believed to be the descendents of the ancient Illyrians, who settled in Europe around 2500 years ago. They lived a social life based on tribalism, where every tribe had established its own cultural system and way of life. Thus, their

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Zhigang, Zhang. "Three-fold Thinking on the Sinicization of Christianity." Evangelische Theologie 75, no. 5 (2015): 385–94. http://dx.doi.org/10.14315/evth-2015-0508.

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Abstract This essay investigates the concept of »Sinicization of Christianity« from an »academic« standpoint, the goal being to discuss more objectively and rationally how Christianity may be able to meld into Chinese culture, the Chinese nation, and in particular, contemporary Chinese society. The investigation is presented in three parts: a comparison between the histories of Christianity in China and Korea, a study of the ecological situation of religions in contemporary China, and new developments in international research on interreligious dialogue. The article concludes that social pract

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Иванов, Михаил Степанович. "Vladimir Soloviev and Christianity." Theological Herald, no. 2(33) (June 15, 2019): 38–52. http://dx.doi.org/10.31802/2500-1450-2019-33-27-34.

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Написание статьи обусловлено ведущимся в наше время поиском путей духовного и культурного преображения современной России. Значительное внимание в этом поиске обращается на религиозно-философские истоки общечеловеческой культуры. Особый интерес в этой связи вызывает творчество отечественных мыслителей, стремившихся (по выражению П. П. Гайденко) «строить философию на религиозном основании, сближая её с богословием». Такая попытка была предпринята и знаменитым русским философом Владимиром Соловьёвым. В статье анализируются религиозно-философские искания В. Соловьёва, его личная религиозность, по

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Haire, James. "Public Theology—a Latin Captivity of the Church: Violence and Public Theology in the Asia-Pacific Context." International Journal of Public Theology 1, no. 3 (2007): 455–70. http://dx.doi.org/10.1163/156973207x231725.

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AbstractThis article looks at public theology from the perspective of the Asia-Pacific context. Thus, the focus is on theology from the standpoint of Christianity as a minority faith, seeking to do theology in a world outside that of the western church. The article considers the activity of public theology through the engagement of theology with a world of violence. It begins by looking at violence and the transformed communities of peace in the New Testament, through examining the milieu of violence, the transformed communities of peace and the dynamics which created those transformed communi

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Lippy, Charles H. "Chastized by Scorpions: Christianity and Culture in Colonial South Carolina, 1669–1740." Church History 79, no. 2 (2010): 253–70. http://dx.doi.org/10.1017/s000964071000003x.

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Early in 1740, actor-turned-revivalist George Whitefield journeyed to Savannah after a preaching tour that had taken him to Philadelphia and New York before heading south to Charleston, where he arrived in January that year. At the time, Charleston was experiencing communal angst. A few months before, in September 1739, an uprising occurred in this colony where African slaves were a majority—perhaps even two-thirds of the population. Around two dozen whites lost their lives, and several plantations were burned. Popular belief held that a Catholic priest inspired the revolt since apparently man

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Laputko, A. V. "EARLY CHRISTIAN REPRESENTATIONS OF MAN BETWEEN THE BIBLE AND GREEK PHILOSOPHY – THE FEATURES OF THE RELATIONSHIP." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, no. 1 (2021): 104–11. http://dx.doi.org/10.31548/hspedagog2021.01.104.

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The article examines the preconditions for the formation of Christian ideas about man. The emphasis is on the fact that the doctrine of a person has never been a separate problem of theology, and, consequently, was formed in parallel and within the basic tenets of Christianity. The author focuses attention on the contradiction in understanding the origin of representations of a person between the traditional branches of Christianity. On the whole, while remaining in common positions, each denomination identifies its own fundamental source of the origin of anthropological ideas, not taking into

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Connolly, Michele A. "Antipodean and Biblical Encounter: Postcolonial Vernacular Hermeneutics in Novel Form." Religions 10, no. 6 (2019): 358. http://dx.doi.org/10.3390/rel10060358.

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This article argues that in postcolonial and post-secular Australia, a country in which Christianity has been imported from Europe in the process of colonization in the eighteenth century by the British Empire, institutional Christianity is waning in influence. However, the article argues, Australian culture has a capacity for spiritual awareness provided it is expressed in language and idioms arising from the Australian context. R. S. Sugirtharajah’s concept of vernacular hermeneutics shows that a contemporary novel, The Shepherd’s Hut by Tim Winton, expresses Australian spirituality saturate

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Bosma, David. "The Struggle of Conversion." Journal of Youth and Theology 19, no. 1 (2020): 46–69. http://dx.doi.org/10.1163/24055093-01901001.

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For young New Zealanders who choose to convert to Christianity from secular backgrounds, their conversion is a deeply emotional experience. One factor that has a significant bearing on the emotional state of a young convert is the way in which their parents react to the news. Another is the presence of “crisis” as a common feature within the conversion process. Spiritual experiences can also result in a variety of emotional responses, not all of them positive. For Māori young people who convert to Christianity in New Zealand, there exist pressures from within their own culture, as well as a fe

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van der Walt, Bennie J. "CULTURE, WORLDVIEW AND RELIGION." Philosophia Reformata 66, no. 1 (2001): 23–38. http://dx.doi.org/10.1163/22116117-90000210.

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Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past (the Bible) and a far-away future (heaven). It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because Reformational philosophy advocates the Biblical

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Kuzenkov, P. V. "Рождениехристианскоговостокакактрансформацияэллинистическойкультуры". Istoricheskii vestnik, № 20(2017) part: 20 (30 серпня 2019): 14–31. http://dx.doi.org/10.35549/hr.2019.2017.35076.

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The article offers a new evaluation of the wellknown phenomenon of cultural renaissance of the peoples of the Middle East and Egypt of the Syrians, the Copts, the Armenians, the Georgians, etc., in the first centuries AD. This period is commonly associated with the spreading of Christianity around the territory of the Roman Empire and the Parthian, later on Sassanid Iran. According to the author there are reasons to regard the genesis of the Christianity in the Middle East as a single yet multifaceted process of transformation of the Late Antiquity culture in its totality of the Eucumene, from

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Power, Patricia A. "Blurring the Boundaries: American Messianic Jews and Gentiles." Nova Religio 15, no. 1 (2011): 69–91. http://dx.doi.org/10.1525/nr.2011.15.1.69.

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Messianic Judaism is usually equated with Jews for Jesus, an overtly missionizing form of ethnically Jewish Evangelical Christianity that was born in the American counter-culture revolution of the 1970s. The ensuing and evolving hybrid blend of Judaism and Christianity that it birthed has evoked strong objections from both the American Jewish and mainline Christian communities. What begs an explanation, though, is how a Gentile Protestant missionary project to convert the Jews has become an ethnically Jewish movement to create community, continuity, and perhaps a new form of Judaism. This pape

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Rupova, Rozaliya, and Maxim Bakhtin. "Man and History: Christianity in the system of historical relays and transmissions." E3S Web of Conferences 210 (2020): 16024. http://dx.doi.org/10.1051/e3sconf/202021016024.

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Under the conditions of crisis and catastrophic events of the 20th century, a significant deepening of historiosophical thought took place, and attempts to create explanatory models of the historical development of society intensified. In the third millennium of the Christian era, new problems have already accumulated, requiring a new awareness of the culture-forming role of Christianity in modern conditions. Questions of understanding the historical process have been raised for many centuries, but at the present stage they are posed anew. A new perspective has appeared in the topic of compreh

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Arakelova, Victoria. "Yezidis and Christianity: Shaping of a New Identity." Iran and the Caucasus 22, no. 4 (2018): 353–65. http://dx.doi.org/10.1163/1573384x-20180403.

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For the last decades, the Yezidi identity whose main marker was for centuries based on a unique religion, the Sharfadin, has undergone specific transformations. One of the most stable trends playing a crucial role in the mentioned process, is the spread of Orthodox Christianity, particularly among the Yezidis of Georgia and Russia. This phenomenon is especially interesting regarding the fact that, unlike neo-Protestant missions, Orthodox Church has never been active in proselytism particularly among the Yezidis; no Orthodox mission has ever focused its activities on this group. Yet, the number

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Villas Boas, Alex. "Spirituality and Health in Pandemic Times: Lessons from the Ancient Wisdom." Religions 11, no. 11 (2020): 583. http://dx.doi.org/10.3390/rel11110583.

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The goal of this paper is to analyze how the historical episode of the so-called Plague of Athens between the years 430 and 426 BC seems to have been the first phenomenon classified as an epidemic by Hippocrates, and the historian Thucydides described its cultural, social, political and religious consequences. However, such a crisis generated the need for a new culture, and consequently a new theological mentality, as a cultural driver that made it possible to transform the Asclepiad Sanctuary of Kos into the first hospital in the West to integrate spirituality and science as ways to promote t

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Clammer, John Robert. "Dialogue through the Image." International Journal of Asian Christianity 1, no. 1 (2018): 117–33. http://dx.doi.org/10.1163/25424246-00101007.

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This paper examines the relationship between the transmission of religion (specifically Christianity) and not texts but visual images, in this instance as embodied in Christian art. The paper is not an exercise in art history as such but an attempt to build a model of the multiple effects of the reception of a new visual culture on a range of cultural dimensions, and in particular the ways in which the new visual discourse transforms ideas about the self, the body, nature, and a wide range of other significant elements of culture. The paper explores the ways in which Christian art transformed

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Sherrill, Michael J. "Community Formation in Contemporary Japanese Religions and the Implications for Missional Christianity." Missiology: An International Review 36, no. 4 (2008): 447–55. http://dx.doi.org/10.1177/009182960803600404.

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Community formation in Japanese religiosity has played a central role in providing social organization and relational meaning. The stability it once lent to society has been largely undone by rapid modernization. This fragmentation drives many Japanese to seek meaning for their lives in “new” and “new-new” religions. This article examines several contemporary religious groups, with special attention to relational formation. The role of popular culture and manga is also considered. Insights gained from this examination are applied to the Christian context in Japan, with suggestions for how the

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Bays, Daniel H. "Study of the History of Christianity in U.S.-China Relations: A New Departure?" Journal of American-East Asian Relations 13, no. 1-2 (2006): 1–5. http://dx.doi.org/10.1163/187656106793645141.

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AbstractForty years ago, in late December 1968, John K. Fairbank, the longtime dean of American China scholars, gave a memorable presidential address to the annual meeting of the American Historical Association (AHA) in New York City. In it, he urged his fellow historians to take up a task expressed in the title of his address, “Assignment for the 1970s: The Study of American–East Asian Relations.” Although he spoke amid academic upheaval over the Vietnam War, his address made it clear that he was mainly referring to China and Sino-American relations. He described China as .a uniquely large an

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Friesen, Courtney J. P. "Dionysus as Jesus: The Incongruity of a Love Feast in Achilles Tatius'sLeucippe and Clitophon2.2." Harvard Theological Review 107, no. 2 (2014): 222–40. http://dx.doi.org/10.1017/s0017816014000224.

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A relationship between Achilles Tatius and Christianity has been imagined from at least as early as the tenth century when theSudaclaimed that he had converted to Christianity and been ordained as a bishop. Modern scholarship has found this highly improbable; nevertheless, attempts to explore connections between his late second-centuryc.e.novel,Leucippe and Clitophon, and early Christianity continue. In recent decades, within a context of renewed interest in the ancient novel, scholars of early Christianity have found a wealth of material in the novels to illuminate the generic development and

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Boakye, Ebenezer. "Decoupling African Traditional Religion and Culture from the Family Life of Africans: Calculated Steps in Disguise." International Journal of Multidisciplinary: Applied Business and Education Research 2, no. 3 (2021): 202–12. http://dx.doi.org/10.11594/ijmaber.02.03.04.

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Even though African Traditional Religion and Cultural family life seem to have been detached from the indigenous Africans, with many reasons accounting for such a detach, the attempts made by the new wave of Christianity is paramount, under the cloak of salvation and better life. The paper focuses on the steps taken by Pentecostal-Charismatics in Africa to decouple African Traditional Religion and Culture from the family life of Africans in a disguised manner. The paper begins with the retrospection of African Traditional Religion as the religion with belief of the forefathers concerning the e

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McNally, Michael D. "The Practice of Native American Christianity." Church History 69, no. 4 (2000): 834–59. http://dx.doi.org/10.2307/3169333.

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The fields of Native American religious traditions and American religious history have reached something of a shared critical juncture. Although there has been a long standing scholarly interest on writing about missions to Native Americans from a variety of viewpoints, recent years have seen the publication of a number of fresh considerations of the diversity and texture of Native American Christianity—or better, native Christianities. Native communities have long woven the stories, signs, and practices of the Christian tradition into the fabric of their lifeways, in rich and resourceful ways

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Nabożny, Marcin Krzysztof. "Edward D. ANDREWS, The Reading Culture of Early Christianity: The Production, Publication, Circulation, and Use of Books in the Early Christian Church, Cambridge, Ohio 2019, pp. 247." Vox Patrum 76 (December 15, 2020): 173–75. http://dx.doi.org/10.31743/vp.8780.

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“The Reading Culture of Early Christianity” was written by Edward D. Andrews and published by Christian Publishing House, Cambridge, Ohio in 2019. It is historical and biblically centered with 226 pages: it provides the reader with the production process of the New Testament books, the publication process, how they were circulated, and to what extent they were used in the early church.

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Randall, Ian M. "Baptist Revival and Renewal in the 1960s." Studies in Church History 44 (2008): 341–53. http://dx.doi.org/10.1017/s0424208400003703.

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According to Callum Brown in The Death of Christian Britain, from 1963 Christianity in Britain went on a downward spiral. More generally, Brown sees the 1960s as the decade in which the Christian-centred culture that had conferred identity on Britain was rejected. This claim, however, which has received much attention, needs to be set alongside David Bebbington’s analysis of British Christianity in the 1960s. In Evangelicalism in Modern Britain, Bebbington notes that in 1963 charismatic renewal came to an Anglican parish in Beckenham, Kent, when the vicar, George Forester, and some parishioner

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Giannetto, Enrico R. A. "Notes for a Metamorphosis." Society & Animals 21, no. 1 (2013): 75–89. http://dx.doi.org/10.1163/15685306-12341256.

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Abstract A new critical perspective is proposed regarding the ways in which human life is based on anthropocentrism and speciesism. Criticism of human violence and dominion over other living beings is presented, starting from personal experience and moving into an analysis of the ideological subtratum of human culture, taking into consideration philosophy, science, and religion. An assessment of the antispeciesist position of primitive Christianity is briefly discussed.

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Larson, Scott. "Histrionics of the Pulpit." TSQ: Transgender Studies Quarterly 6, no. 3 (2019): 315–37. http://dx.doi.org/10.1215/23289252-7549428.

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Abstract The eighteenth-century Atlantic world was swept with a radical new form of Christian preaching that aimed to engage the feelings and sensations of mass audiences. In the nineteenth century, this heart-centered preaching became a mainstream form of American Christianity, but in its first hundred years, it was widely regarded as perverse, effeminate, and depraved. Early evangelical Christianity threatened to destabilize social and political orders, to drive the masses “out of their senses,” and to throw gender norms into chaos. This article argues that attention to “trans tonality”—an i

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Sadowski, Ryszard F. "The Role of Catholicism in Shaping a Culture of Sustainable Consumption." Religions 12, no. 8 (2021): 598. http://dx.doi.org/10.3390/rel12080598.

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The paper presents the potential of religions, in particular Christianity, in shaping a culture of sustainable consumption (a culture of moderation). It focuses on the contribution of the Catholic tradition, which is, to some extent, complemented by statements representing other Christian denominations. Based on an analysis of relevant sources, it identifies risks arising from the prevalence of a consumer culture, which results in the primacy of “having” over “being” and reduces man to a Homo consumens. Moreover, the widespread culture of consumerism is associated with a so-called throwaway cu

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Ponder, Lina S. "Intergenerational and Personal Connectedness: Held Together in Christian Faith." Journal of Psychology and Theology 46, no. 2 (2018): 133–39. http://dx.doi.org/10.1177/0091647118767989.

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Christianity is the predominant religious affiliation for Chinese Americans. The divide and loss of connectedness of cultural values between first and second generations has left both parties deeply grieved. Research has confirmed this intergenerational divide and the potential of Christian faith to help cohere the family unit. Notably, the influence of the new primary culture of Christianity may enable a way for the two generations to better understand one another. In addition to the church providing a new model for the strengthening of familial relationships, it is suggested that the enhance

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Weiss, Daniel. "Marranism as Judaism as Universalism: Reconsidering Spinoza." Religions 10, no. 3 (2019): 168. http://dx.doi.org/10.3390/rel10030168.

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This essay seeks to reconsider the relation of the universal-rational ethos of Spinoza’s thought to the Jewish tradition and culture in which he was raised and socially situated. In particular, I seek to engage with two previous portrayals—specifically, those of Isaac Deutscher and Yirmiyahu Yovel—that present Spinoza’s universalism as arising from his break from or transcendence of Judaism, where the latter is cast primarily (along with Christianity) as a historical-particular and therefore non-universal tradition. In seeking a potential source of Spinoza’s orientation, Yovel points Marrano c

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Cohen, Charles L. "The Colonization of British North America as an Episode in the History of Christianity." Church History 72, no. 3 (2003): 553–68. http://dx.doi.org/10.1017/s0009640700100356.

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The proposition that, to paraphrase Carl Degler, Christianity came to British North America in the first ships, has long enjoyed popular and scholarly currency. The popular account, sometimes found today in evangelical Christian circles, holds that in the seventeenth and eighteenth centuries colonists erected a mighty kingdom of God whose gates the humanist barbarians have unfortunately breached. The scholarly variation derives from Perry Miller's eloquent melodrama about Puritanism's rise and fall. Miller anatomized Puritanism as a carapace of Ramist logic, covenant theology, and faculty psyc

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Buhrak, Volodymyr. "Transformation of ideas of iconographic image in Ukraine." Ukrainian Religious Studies, no. 42 (October 24, 2006): 135–44. http://dx.doi.org/10.32420/2006.42.1835.

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After the Christianization of Kievan Rus, folk elements began to penetrate into church painting. The culture that has been formed in the people for centuries, in accordance with the regularities of the mechanism of ethno-confessional syncretism, could not but interact with the new Christian culture for Ukraine. Christianity, though sometimes using various means to counteract it, still failed to eradicate the most persistent Christian motives from the minds of its people throughout the centuries of its existence. Ukrainian tolerance and creative forces of the people contributed to the developme

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Naumescu, Vlad. "Pedagogies of Prayer: Teaching Orthodoxy in South India." Comparative Studies in Society and History 61, no. 2 (2019): 389–418. http://dx.doi.org/10.1017/s0010417519000094.

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AbstractThis article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I dr

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