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Relevant bibliographies by topics / Persecutions of Christians

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Academic literature on the topic 'Persecutions of Christians'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Persecutions of Christians"

1

Ambach, Florian. "Christenverfolgungen im Römischen Reich. Elemente eines imperialen Niedergangs." historia.scribere, no. 10 (June 19, 2018): 193. http://dx.doi.org/10.15203/historia.scribere.10.101.

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Persecution of Christians in the Roman Empire: Elements of an imperial declineThe following seminar-paper aims to examine how the persecution of Christians in the early centuries of the Christian era relates to the decline to the Roman Empire. It gives an overview of the period from Nero’s persecutions in 64 AD to the legalization of Christianism in 313 AD, or the end of the civil wars between Constantine and his rivals Maxentius, Maximinus Daia and Licinius around 324 AD respectively. It puts a special emphasis on the essential characteristics of what is called an “empire”.

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LEE, SANG GYOO. "The Church in Korea: Persecution and Subsequent Growth." Unio Cum Christo 1, no. 1 (October 1, 2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art16.

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Abstract: Persecution of Christians in Korea, like that of Christians in ancient Rome, reveals that Christian teaching clashes with surrounding cultures. A survey of the persecutions of Christians in Korea in the nineteenth and twentieth centuries (first of Catholic Christians, then by Japanese, and finally under communism) reveals both political and religious factors. Yet, recalling Tertullian, the author reminds us that persecution is seen to result in the growth, purification, and strengthening of the church. Finally, the author recalls the amazing church growth in Korean history and concludes with a warning about the danger faced by the church in the context of economic prosperity.

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Rives, J. B. "The Decree of Decius and the Religion of Empire." Journal of Roman Studies 89 (November 1999): 135–54. http://dx.doi.org/10.2307/300738.

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In A.D. 249 the emperor Trajan Decius issued an edict requiring the inhabitants of the Roman Empire to sacrifice to the gods. With this decree, he also inaugurated the first empire-wide persecution of Christians. Previously, persecutions of Christians had always been local affairs determined by local conditions. Thereafter, persecutions were largely instigated by emperors and took place on an imperial scale. It has consequently become common to distinguish pre-Decian persecution, characterized by its local and ad hoc nature, from the centrally organized persecutions of Decius in A.D. 249–50, Valerian in A.D. 257–60, and Diocletian, Galerius, and Maximinus in A.D. 303–13. The importance of the decree as a turning point in the history of Christian persecution is thus widely recognized. Beyond this, discussions of the decree have usually focused on its precise nature and the motivations behind it; given the limited evidence, however, these discussions have tended to be inconclusive. In this paper I will return to a consideration of the decree's effects, but in the context of traditional religion rather than that of Christianity. I will argue that, seen from this perspective, the decree was a highly innovative and important step towards a radical restructuring of religious organization in the Roman world.

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Swist, Jeremy J. "Satan’s Empire: Ancient Rome’s anti-Christian appeal in extreme metal." Metal Music Studies 5, no. 1 (March 1, 2019): 35–51. http://dx.doi.org/10.1386/mms.5.1.35_1.

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This article discusses the previously unexplored intersection of the reception of classical antiquity in extreme metal with Satanic and anti-Christian themes. It is demonstrable that the phenomenon has roots in the genesis of extreme metal itself, especially in its inheritance from biblical and literary history of the associations between Satan and Roman emperors. As extreme metal evolved over the past three decades, that theme combined with the perception that imperial Rome had undertaken widespread and sustained persecutions of Christians, including spectacular executions for the sake of popular entertainment, throughout the three-century history of the early Church. This is despite the consensus of many modern historians that the Romans were largely tolerant of Christians and persecutions were brief, isolated, more humane, and cost much fewer lives than early Christian sources suggest. It is evident that metal artists inherit, and thereby perpetuate, a tradition manufactured by Christian sources that have largely been debunked; yet these artists depart from those Christian sources by denying the appeal of martyrdom and shifting sympathies to imperial Rome and its ‘Satanic’ emperors. Like Satan himself, these emperors function as symbols of masculine aggression and liberation of the passions from contemporary political and moral systems. Such anti-establishment sentiments, especially among Italian artists, can manifest in fantasies of a Roman Empire reborn. By their artistic license, extreme metal artists continue to reshape a literary and artistic legacy of the imperial Rome and constructions of persecution narratives developed over the course of the late antique, medieval and modern periods.

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Clemence, William. "The Pasio Vincentii in Augustine’s Sermones de Sanctis." Mayéutica 46, no. 101 (2020): 111–62. http://dx.doi.org/10.5840/mayeutica2020461015.

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The article makes a brief exposition of the context of the first persecutions against the Christians, particularly highlighting the persecution of Diocletian, to later analyze the effects of the Constantinian peace. The importance that within the context of the Constantinian peace acquired the cult of martyrs, like the first Christian heroes, is exposed. Later the importance of the literature about martyrs of the first centuries is revealed. In a second part of the article, the sermons that Saint Augustine dedicated to Saint Vincent are studied, namely, sermons 4; 274-277 / A; 359 / B. A detailed study is made of each one of them, both at the rhetorical level and mainly in terms of content, to highlight the ideas and Augustine’s theology. The role that the sermons of Saint Augustine played in the transmission of the Passio Vincentii is particularly stressed.

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Eshete, Tibebe. "Persecution and Social Resilience: The Case of the Ethiopian Pentecostals." Mission Studies 34, no. 3 (October 9, 2017): 309–26. http://dx.doi.org/10.1163/15733831-12341521.

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Abstract Persecution has long constituted part of the spiritual repertoire of evangelical Christians in Ethiopia. Ever since its introduction by Western missionaries, the new Christian faith has provided an alternative model to the one that pre-existed it in the form of the Ethiopian Orthodox Church (eoc). The new dimension of Christianity that is anchored in the doctrine of personal salvation and sanctification provided a somewhat different template of what it means to be a Christian by choice rather than belonging to a preset culture. This was antithetical to the conventional mode of culturally and historically situated Christianity, which strongly lays emphasis on adherence to certain prescribed rituals like fasting, the observances of saintly days, and devotions to saints. Its introduction by foreigners is often contrasted with an indigenous faith tradition which is considered to have a long history dating back to the apostolic times. The tendency of evangelical Christians to disassociate themselves from the local culture, as emblematic of holiness and separation from the world, viewed from the other optic, lent it the label mete, literally “imported” or “of foreign extraction”. The state support the established church had garnered for a long time, plus its massive influences, also accorded the eoc a privileged position to exercise a dominant role in the social, political, and cultural life of the country. This article explores the theme of persecution of Evangelical Christians in light of the above framework. It crucially examines the persecution of Pentecostals prior to the Ethiopian Revolution of 1974 and afterwards. Two reasons justify my choice. First, it lends the article a clear focus and secondly, Pentecostalism has been one of the potent vehicles for the expansion of evangelical Christianity in Ethiopia. I argue that the pre-revolutionary persecution stems from the fact that the Pentecostals presented some kind of spiritual shock waves to the familiar terrains of Christianity and that the main reason for their persecutions during the revolution was the fact that they countered hegemonic narratives that presented themselves in the form of Marxism, which became the doctrine of the state under the banner of “scientific socialism.”

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Rebillard, Eric. "Popular Hatred Against Christians: the Case of North Africa in the Second and Third Centuries." Archiv für Religionsgeschichte 16, no. 1 (November 13, 2015): 283–310. http://dx.doi.org/10.1515/arege-2014-0016.

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Abstract Popular hatred against Christians is often presented as an important factor in the persecutions. This paper argues that where evidence is available, which is the case for North Africa in the second and third centuries, popular hatred does not seem to play a significant role in the processes that led to the executions of Christians. It further suggests that popular hatred against Christians is in large part a construction of the ecclesiastical leadership. They create a context of communal hostility and violence for episodes that do not seem to amount to more than individual executions and thus try to foster a sense of community among Christians.

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Jung, Gi-moon. "Were Catacombs Refuges of Early Christians during the Roman Persecutions?" Institute of History and Culture Hankuk University of Foreign Studies 60 (November 30, 2016): 225–48. http://dx.doi.org/10.18347/hufshis.2016.60.225.

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Nagy, Àgnes. "SUPERSTITIO ET CONIURATIO." Numen 49, no. 2 (2002): 178–92. http://dx.doi.org/10.1163/156852702760186763.

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AbstractThe purpose of this paper is to draw the attention to one of the reasons which may have contributed to the suspicion against—as well as the local persecutions of—the Christians in the second and third centuries. We want to point to the possibility that the new religious community changes into a coniuratio and becomes a danger for the ancient community from which it has come. Christianity, just as the Bacchanalia, was more than an ordinary superstitio. According to Livy, the Bacchanalia showed four characteristics distinguishing them from a superstitio: 1) new, strong links within the group instead of the ancient ones which connected the members to their traditional social structure; 2) an oath of initiation to respect the own laws of the new community; 3) animosity against the State; 4) the large numbers of the followers. Pliny the Younger found three of these characteristics with the Christians of Bithynia. For Pliny, the only difference consisted in the fact that the Bacchanalia obliged the members to break Roman law and thereby became a coniuratio, whereas Christians did not commit crimes and for this reason Christianity had not yet changed from a superstitio praua to a coniuratio. However, the vocabulary of Tacitus, Suetonius, and Celsus, as well as the description of the Christian persecution in Lugdunum and Vienna, show that most Romans did not make this distinction. In their eyes Christianity, this new community so similar to the coniuratio of the Bacchanalia, was a real threat to the existence of traditional society and deserved to be punished as such—by extermination.

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De Gaetano, Miryam. "Nell’attesa del Giorno. Il contesto storico-culturale del Carmen de resurrectione." Augustinianum 59, no. 1 (2019): 129–42. http://dx.doi.org/10.5840/agstm20195916.

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The aim of this study is to determine the historical and cultural context of the pseudoepigraphic Carmen de resurrectione. The Carmen treats poetically many subjects of Christian eschatology: the second coming of Christ, the final judgement, heaven and hell, the universal conflagration. The author believes that the end time is imminent. This perception is common to all the Christians who experienced tribulations: persecutions, natural calamities, barbarian invasions. These painful events urged the Christians to undertake a path of true conversion, in the religious and moral sense. Unlike other poets (Commodianus, Verecundus), the Anonymous author emphasises the virtuous value of the hope of divine reward rather than the fear of divine punishment. The same perspective can be found in the poets and in the monks of early fifth-century Gaul, who suffered the barbarian invasion of 406.

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Dissertations / Theses on the topic "Persecutions of Christians"

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Hao, Anthony C. "Jewish persecution of the early Christians and perseverance in the message of the Epistle to the Hebrews." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Miletti, Domenico. "The Blood of the Martyrs: The Attitudes of Pagan Emperors and Crowds Towards Christians, from Nero to Julian." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35025.

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This MA thesis will discuss the reception of common, non-scholarly polytheists (pagans) to the persecution of Christians from the early empire until the Great Persecution (303-313, 322-324). Though modern scholars have addressed this issue and asserted that there was a change in attitude, many have not developed this into anything more than a passing statement. When chronologically analyzing the Christian acts, passions, letters, and speeches recounting the deaths of martyrs deemed historically authentic, and accounting for the literary and biblical topoi, we can demonstrate that the position of non-Christians changed. The methodology of this thesis will chronologically assess the martyr acts, passions, speeches, and letters which are historically accurate after literary and biblical topoi are addressed. These sources are available in the appendix. Throughout this analysis, we will see two currents. The primary current will seek to discern the change in pagan reception of anti-Christian persecution, while the second current will draw attention to the Roman concept of religio and superstitio, both important in understanding civic religion which upheld the pax deorum and defined loyalty to the Roman order through material sacrifices and closely connected to one's citizenship. Religio commonly denoted proper ritual practices, while superstitio defined irregular forms of worship which may endanger the state. As we will see, Christians were feared and persecuted because it was believed that their cult would anger the gods and disrupt the cosmological order. The analysis will begin with a discussion centered on the "accusatory" approach to the Christian church during the first two centuries when the Roman state relied on provincial delatores (denounces) to legislate against the cult. During the first two centuries persecution was mostly provincial, sporadic and was not centrally-directed. We will see that provincial mobs were the most violent during the first two centuries. During the third century the actions of the imperial authority changed and began following an "inquisitorial" approach with the accession of Emperors Decius and Valerian, the former enacting an edict of universal sacrifices while the latter undertook the first Empire-wide initiative to crush the Christian community. It is during the third century that the attitude of non-elite pagans may have begun to change. This will be suggested when discussing the martyrdom of Pionius. When discussing the fourth century Great Persecution under the Diocletianic tetrarchy, it will be suggested that the pagan populace may have begun to look upon the small Christian community sympathetically. The thesis will conclude with the victory of Constantine over Licinius and the slow but steady rise of Christianity to prominence, becoming the official religio of the empire with traditional paganism relegated to the status of a superstitio.

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Cho, Ho Seong. "Persecution and martyrdom in the history of Korean church and its implications for the 21st century mission." Theological Research Exchange Network (TREN) Access this title online, 2002. http://www.tren.com/search.cfm?p062-0185.

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Barile, Nicola Lorenzo. "L'indulgenza e la croce tra repressione dell'eresia e promessa di salvezza /." [Galatina] (Lecce) : Congedo, 2007. http://catalog.hathitrust.org/api/volumes/oclc/173622400.html.

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Appileyil, Varghese Varghese. "Violence against Christians of India in the first decade of the twenty-first century." Fort Worth, Tex. : [Texas Christian University], 2009. http://etd.tcu.edu/etdfiles/available/etd-03162010-153500/unrestricted/Appileyil.pdf.

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Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2009.
Title from dissertation title page (viewed Apr. 19, 2010). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Ministry." Includes bibliographical references.

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Petitt, Joshua. "The Extension of Imperial Authority Under Diocletian and the Tetrarchy, 285-305CE." Master's thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5370.

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Despite a vast amount of research on Late Antiquity, little attention has been paid to certain figures that prove to be influential during this time. The focus of historians on Constantine I, the first Roman Emperor to allegedly convert to Christianity, has often come at the cost of ignoring Constantine's predecessor, Diocletian, sometimes known as the "Second Father of the Roman Empire". The success of Constantine's empire has often been attributed to the work and reforms of Diocletian, but there have been very few studies of the man beyond simple biography. This work will attempt to view three of Diocletian's major innovations in order to determine the lasting effect they had over the Roman Empire and our modern world. By studying 1) Diocletian's assumption of new, divinely inspired titles; 2)Diocletian's efforts at controlling prices in the marketplace; and 3)Diocletian's Persecution of the Christians in the Roman Empire at the turn of the fourth century CE, we can gain valuable insight into the ways through which Roman Emperors extended their authority throughout different facets of Ancient World, including developments that would shape the future of Western Civilization for the next 1400 years.
M.A.
Masters
History
Arts and Humanities
History; Accelerated

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Anthony, Douglas Richard. "''Acting In'': A Tactical Performance Enables Survival and Religious Piety for Marginalized Christians in Odisha, India." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429801174.

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Decoster, Charlotte. "Jewish Hidden Children in Belgium during the Holocaust: A Comparative Study of Their Hiding Places at Christian Establishments, Private Families, and Jewish Orphanages." Thesis, University of North Texas, 2006. https://digital.library.unt.edu/ark:/67531/metadc5468/.

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This thesis compares the different trauma received at the three major hiding places for Jewish children in Belgium during the Holocaust: Christian establishments, private families, and Jewish orphanages. Jewish children hidden at Christian establishments received mainly religious trauma and nutritional, sanitary, and medical neglect. Hiding with private families caused separation trauma and extreme hiding situations. Children staying at Jewish orphanages lived with a continuous fear of being deported, because these institutions were under constant supervision of the German occupiers. No Jewish child survived their hiding experience without receiving some major trauma that would affect them for the rest of their life. This thesis is based on video interviews at Shoah Visual History Foundation and Blum Archives, as well as autobiographies published by hidden children.

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Fialon, Sabine. ""Mens immobilis". Recherches sur le corpus latin des actes et des passions en Afrique romaine (IIe - VIe siècles)." Thesis, Montpellier 3, 2012. http://www.theses.fr/2012MON30079.

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Cette thèse porte sur un corpus hagiographique de vingt-sept textes latins d’Afrique du Nord, daté du IIe au VIe siècle. Ce corpus n’avait jamais fait l’objet d’une synthèse depuis les travaux de P. Monceaux au début du XXe siècle. Dans une première partie, tous les textes latins ont été réunis, accompagnés d’une traduction personnelle et d’un apparat des sources exhaustif : plusieurs ont fait l’objet d’une nouvelle édition critique, et un nouveau texte, la recension longue de la Passion de Marciana, a ainsi été découvert. Ce corpus fait ensuite l’objet d’une étude historique. Les deux premières parties étudient ces textes comme témoignages de la christianisation de l’Afrique, vue à travers l’étude du phénomène complexe des persécutions et du martyre. La troisième partie illustre les multiples potentialités du discours hagiographique, qui concourt à faire du martyr un nouveau héros chrétien, héritier du héros païen et du thème judéo-hellénistique du Juste souffrant. La dernière aborde le corpus comme témoignage de la culture littéraire des élites africaines et apporte une contribution à l’histoire culturelle de l’Afrique du Nord et à celle de la circulation des idées et des oeuvres. Elle traite aussi de manière nouvelle la question de l’africitas, selon les méthodes du LASLA de l’Université de Liège auxquelles j’ai voulu soumettre trois passions de Maurétanie Césarienne
This thesis focuses on a corpus of twenty-seven hagiographic texts from Roman North Africa, dated from the second to the sixth century. None synthesis on this corpus had been made since P. Monceaux’s work in the early twentieth century. In the first part, all the latin texts were collected, together with a translation and an exhaustive research of the sources : for many ofthem I gave a new critical edition, and a new text, the long recension of the Passion of Marciana, has been discovered. This corpus is then studied from an historical point of view. The first two sections examine these texts as evidence of the christianization of Africa, through the study of the complex phenomenon of persecutions and martyrdom. The third partillustrates the multiple potentialities of hagiographic discourse, which tends to make a new Christian hero, combination of pagan hero and of the theme of Judeo-Hellenistic Just suffering. The latter addresses the corpus as evidence of the literary culture of African elites and contributes to the cultural history of North Africa and of the circulation of ideas and works. It also discusses the question of the africitas, according to the methods of the LASLA of the University of Liège, methods applied to three passions of Caesarean Mauretania

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Morris, James Harry. "Rethinking the history of conversion to Christianity in Japan, 1549-1644." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/15875.

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This thesis explores the history of Christianity and conversion to it in 16th and 17th Century Japan. It argues that conversion is a complex phenomenon which happened for a variety of reasons. Furthermore, it argues that due to the political context and limitations acting upon the mission, the majority of conversions in 16th and 17th Century Japan lacked an element of epistemological change (classically understood). The first chapter explores theories of conversion suggesting that conversion in 16th and 17th Century Japan included sorts of religious change not usually encapsulated in the term conversion including adhesion, communal and forced conversion. Moreover, it argues that contextual factors are the most important factors in religious change. The second chapter explores political context contending that it was the political environment of Japan that ultimately decided whether conversion was possible. This chapter charts the evolution of the Japanese context as it became more hostile toward Christianity. In the third chapter, the context of the mission is explored. It is argued that limitations acting upon the mission shaped post-conversion faith, so that changes to practice and ritual rather than belief became the mark of a successful conversion. The fourth chapter explores methods of conversion, the factors influencing it, and post-conversion faith more directly. It argues that Christianity spread primarily through social networks, but that conversion was also influenced by economic incentive, other realworld benefits, and Christianity's perceived efficacy. Building on Chapter Three, the final chapter also seeks to illustrate that the missionaries were not successful in their attempts to spur epistemological change or instil a detailed knowledge of theology or doctrine amongst their converts.

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Books on the topic "Persecutions of Christians"

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The early persecutions of the Christians. Clark, N.J: Lawbook Exchange, 2005.

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Judíos o cristianos?: El proceso de fe Sancta Inquisitio. Sevilla: Universidad de Sevilla, Secretariado de Publicaciones, 2000.

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Crypto-judaism and the Spanish inquisition. Basingstoke, Hampshire: Palgrave, 2001.

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Amran, Rica. De judios a judeo conversos: Reflexiones sobre el ser converso. Paris: Indigo & côté-femmes, 2003.

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Amran, Rica. De judios a judeo-conversos: Reflexiones sobre el ser converso. Paris: Côté Femmes Indigo, 2003.

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A legacy of hatred: Why Christians must not forget the Holocaust. 2nd ed. Grand Rapids, Mich: Baker Book House, 1990.

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Michael, Whitby, and Streeter Joseph, eds. Christian persecution, martyrdom, and orthodoxy. Oxford: Oxford University Press, 2006.

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Evangelische "Nichtarierhilfe" am Beispiel der Hoffnungstaler Anstalten Lobetal: Rahmenbedingungen, Konzepte, Strukturen und Personen. Saarbrücken: VDM Verlag Dr. Müller, 2008.

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Kani, Thomas Yao. Persecution of Kyebi Christians, 1880-1887. [Accra, Ghana: Synod of the Presbyterian Church of Ghana, Literature Committee, 1992.

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Remembering for the future: Papers to be presented at an International Scholars' Conference to be held in Oxford, 10-13 July 1988 : [The impact of the Holocaust and genocide on Jews and Christians]. Oxford: Pergamon, 1988.

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Book chapters on the topic "Persecutions of Christians"

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Six, Clemens. "Christian Agency in Anti-Communist Persecution? British-Malaya and Indonesia in the 1950s and 1960s." In The Palgrave Handbook of Anti-Communist Persecutions, 245–61. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54963-3_11.

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Hudson, Gabriel S. "Christodemocratic Rhetoric Equates Political Leveling with Persecution." In Christodemocracy and the Alternative Democratic Theory of America’s Christian Right, 111–18. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-52364-8_8.

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Pio, Edwina, and Jawad Syed. "Marked by the Cross: The Persecution of Christians in Pakistan." In Faith-Based Violence and Deobandi Militancy in Pakistan, 187–207. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-349-94966-3_7.

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Abulafia, Anna Sapir. "The Intellectual and Spiritual Quest for Christ and Central Medieval Persecution of Jews." In Religious Violence between Christians and Jews, 61–85. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9781403913821_4.

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"Christians: persecutions and disposal." In Spectacles of Death in Ancient Rome, 254–76. Routledge, 2012. http://dx.doi.org/10.4324/9780203006351-12.

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"ORDINARY CHRISTIANS IN THE LATER PERSECUTIONS." In Changes in the Roman Empire, 156–61. Princeton University Press, 2019. http://dx.doi.org/10.2307/j.ctvckq7vc.19.

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"14. Ordinary Christians in the Later Persecutions." In Changes in the Roman Empire, 156–61. Princeton University Press, 2019. http://dx.doi.org/10.1515/9780691198057-017.

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Williams, D. H. "Philosophy as Protagonist." In Defending and Defining the Faith, 183–212. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190620509.003.0009.

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This chapter considers the work of Athenagoras of Athens. Along with other Christian intellectuals, Athenagoras writes (in 176/177 CE) in response to a wave of localized persecutions and the popular rise of untenable claims against Christians. Throughout disparate parts of the Roman Empire, the lack of specific jurisprudence concerning the Christians produced the repetition of precedents resulting in the arrest and execution of Polycarp, the famous bishop of Smyrna, and the riotous action taken against random Christians in Lyons and Vienne (central Gaul). Whether he knew of particular incidents or others, Athenagoras is familiar enough with the Christian situation to ask for “an end to the slaughter at the hands of lying informers.” The chapter also examines the work of Theophilus of Antioch.

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"Chapter 1. Jews, Christians and Persecutions in Fourth-Century Persia." In Jewish-Christian Conversation in Fourth-Century Persian Mesopotamia, 45–78. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463222710-004.

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Fernando SJ, Leonard. "North India." In Christianity in South and Central Asia, 119–30. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0011.

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The Christian population in North India is varied, from less than 1% (in most North Indian states) to 22% in the Andaman and Nicobar Islands. Many fix its emergence in the 16th century, when Jesuits were invited by the Muslim Emperor Akbar the Great. By the beginning of the nineteenth century, many Protestant missionary societies were established in India. Six churches in India united in 1970, forming the Church of North India (CNI). Recently, Christians have been attacked as a threat to the hierarchical social system and threatened by radical Hindu fundamentalism. Amidst the persecutions, Christianity has continued in unique paradigms: whether in the adoption ashram life to promote the mystical traditions of Christianity as well as Hinduism, in translations of the Bible into tribal languages; or in the faculties of philosophy and theology in North India preparing men and women for ministry. Religious communities and NGOs in North India have served those at the peripheries. Lack of growth of Christian communities can be attributed to hostility against Dalit Christians who risk losing constitutional protection given to other Dalits. In fact, the collaboration of lay Christians is on the increase through different associations, basic Christian communities and Charismatic movements.

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