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Journal articles on the topic 'Proselytism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

De Freitas, SA. "Proselytism and the Right to Freedom from Improper Irreligious Influence: The Example of Public School Education." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 17, no. 3 (2017): 887. http://dx.doi.org/10.17159/1727-3781/2014/v17i3a2269.

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Jurisprudentially speaking, "proselytism" is a concept within the larger genus of the protection of religious rights and freedoms. The word lends itself to differing opinions. However, there is a popular school of thought that "proselytism" has to do only with influencing people to adopt a particular religion. Such an understanding relies on the view that only the "religious" can be insidious and bear the potential to improperly proselytise, and thus excludes the possibility of improper irreligious forms of influence. In referring to the example of public-school education, it is argued that as

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2

Fletcher, John. "Proselytism." Ecumenica 7, no. 1-2 (2014): 67–70. http://dx.doi.org/10.5325/ecumenica.7.1-2.0067.

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3

Deseno, Jordan. "Proselytism." Ecumenica 7, no. 1-2 (2014): 66. http://dx.doi.org/10.5325/ecumenica.7.1-2.0066.

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4

SELAND, TORREY. "πάροικος καὶ παρεπίδημος: Proselyte Characterizations in 1 Peter?" Bulletin for Biblical Research 11, № 2 (2001): 239–68. http://dx.doi.org/10.2307/26422273.

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Abstract In some diaspora Jewish works, the terms πάροικος and παρεπίδμος belong to the semantic field of "proselyte/proselytism." In 1 Peter, however, they do not indicate that the recipients of the letter are considered former proselytes. The terms function rather as metaphors drawn from the social world of proselytes (source domain), characterizing the social situation of the Petrine Christians (target domain), especially throwing light on the social estrangement of the Christian converts in the Greco-Roman societies of Asia Minor as understood by the author.

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5

SELAND, TORREY. "πάροικος καὶ παρεπίδημος: Proselyte Characterizations in 1 Peter?" Bulletin for Biblical Research 11, № 2 (2001): 239–68. http://dx.doi.org/10.2307/26422273.

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Abstract In some diaspora Jewish works, the terms πάροικος and παρεπίδμος belong to the semantic field of "proselyte/proselytism." In 1 Peter, however, they do not indicate that the recipients of the letter are considered former proselytes. The terms function rather as metaphors drawn from the social world of proselytes (source domain), characterizing the social situation of the Petrine Christians (target domain), especially throwing light on the social estrangement of the Christian converts in the Greco-Roman societies of Asia Minor as understood by the author.

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6

Carpenter, Christine. "Passive Proselytism." Journal of Law, Religion and State 9, no. 2-3 (2021): 244–69. http://dx.doi.org/10.1163/22124810-2021j005.

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Abstract Article 9 of the European Convention on Human Rights protects the right to freedom of religion and conscience. The language of Article 9(1) has been interpreted by the European Court of Human Rights as including protections for acts of proselytism, when properly committed and respectful of the rights and freedoms of others. This was the view taken in the foundational Article 9 case of the Court, Kokkinakis v. Greece. In the decades since Kokkinakis, however, the view of the Court on proselytism appears to have shifted, in particular in Article 9 cases involving religious garments. Thi

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7

Arnaudo, Marco. "Prose and Proselytism." Prose Studies 32, no. 2 (2010): 143–51. http://dx.doi.org/10.1080/01440357.2010.497291.

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8

Boulaga, Fabien Eboussi. "Fetichism and Proselytism." Exchange 33, no. 1 (2004): 20–27. http://dx.doi.org/10.1163/1572543041172684.

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AbstractThe author gives a reaction to the criticism put forward to his book Christianity without Fetishes. He tries to show that his book is an effort in order to reduce the dangers of Christian expression, according to positive rules that describe qualities according to the principle of reductionism or exclusion. The book rejects the easy assimilation by change or by pure and simple reduction to instruments alone. In the end Boulaga asserts that the criticism of mission is the necessary precondition for all criticism.

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9

Lynch, Cecelia, and Tanya B. Schwarz. "Humanitarianism’s Proselytism Problem." International Studies Quarterly 60, no. 4 (2016): 636–46. http://dx.doi.org/10.1093/isq/sqw024.

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10

Hirsch, Moshe. "Freedom of Proselytism." Ecumenical Review 50, no. 4 (1998): 441–48. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00362.x.

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11

Aagaard, Anna Marie. "Proselytism and Privacy." Ecumenical Review 50, no. 4 (1998): 464–71. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00365.x.

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12

Okpalike, Chika J. B. Gabriel. "Religious Proselytism and the Illusion World Peace: The Disservice of World Religions." Journal of Religion and Human Relations 13, no. 1 (2021): 208–49. http://dx.doi.org/10.4314/jrhr.v13i1.10.

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This work is constructed on the hypothesis that religious proselytism is the tool in the hands of the three major monotheistic religions with which they canvass/campaign for membership recruitment. It identifies and explores different modes which proselytism has taken among the practitioners of the religions of Judaism, Christianity and Islam and understands proselytism as the source and cause of a world divided along religious lines and which may not be healed if that practice persists. The work adopts the methods of analysis of written data and focus on groups.

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13

Kerr, David A. "Christian Understandings of Proselytism." International Bulletin of Missionary Research 23, no. 1 (1999): 8–14. http://dx.doi.org/10.1177/239693939902300102.

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14

Vyver, Johan D. "Religious Freedom and Proselytism." Ecumenical Review 50, no. 4 (1998): 419–29. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00360.x.

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15

Lebens, Samuel. "Proselytism as Epistemic Violence: A Jewish Approach to the Ethics of Religious Persuasion." Monist 104, no. 3 (2021): 376–92. http://dx.doi.org/10.1093/monist/onab006.

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Abstract The purpose of this paper is two-fold: (1) to provide a philosophical justification for the counterintuitive attitude that Judaism seems to have towards proselytism; and (2) to extend the case so as to create a general argument, applicable to all religions, against many forms of proselytism.

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16

Heideman, Eugene P. "Proselytism, Mission, and the Bible." International Bulletin of Missionary Research 20, no. 1 (1996): 10–12. http://dx.doi.org/10.1177/239693939602000102.

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17

Freston, Paul. "GLOBALIZATION, SOUTHERN CHRISTIANITY, AND PROSELYTISM." Review of Faith & International Affairs 7, no. 1 (2009): 3–9. http://dx.doi.org/10.1080/15570274.2009.9523375.

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18

Endong, Floribert, and Patrick Calvain. "Christian Resistance to Gay-Proselytism in a Secular Nigeria: Anathema or Social Heroism?" European Review Of Applied Sociology 8, no. 11 (2015): 6–13. http://dx.doi.org/10.1515/eras-2015-0006.

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Abstract The criminalization of homosexuality in Nigeria has partially been inspired and acclaimed by a number of religious schools of thought, including Christian opinion leaders. Such an influence of religion on politics has been seriously questioned. Using observations and literary sources, this paper underlines the unconstitutionality of Christian antigay proselytism at the political sphere of the Nigerian State, anchoring its claim on the constitutional provision stipulating the secular character of Nigeria. It however interprets such a move (the “influential” Christian anti-gay proselyti

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19

Włosek, Mateusz. "„The Church is growing not through proselytism, but throughattraction, through witnessing.” Analysis of Pope Francis’statements on proselytism." Studia Bobolanum 35, no. 4 (2024): 51–65. https://doi.org/10.5604/01.3001.0054.8852.

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Pope Francis’ pontificate emphasizes very strongly the primacy of evangelization in themission of the Church. However, the Holy Father opposes vehemently various practicesof Catholics seeking to gain new followers that ignore the work of the Holy Spirit andoppose human dignity. Francis calls this attitude „proselytism.” This term can be heardvery frequently from the mouth of Jorge Bergolio and most often accompanies papalteaching dedicated to the mission of evangelization. Francis’ „proselytism” is something fundamentally different from the attitude of Christian witness that contributes tothe

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20

Maciá, Lorena Miralles. "Conversion and Midrash: On Proselytes and Sympathisers with Judaism in Leviticus Rabbah." Journal for the Study of Judaism 42, no. 1 (2011): 58–82. http://dx.doi.org/10.1163/157006310x529227.

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AbstractThe homiletical commentary Leviticus Rabbah is proof of the interest that proselytism aroused among the Sages. Indeed, this Midrash includes several citations regarding converts to Judaism in general, as a collective with similar characteristics, as well as others about specific figures who became proselytes or at the least sympathisers. This paper analyses the texts relating to this matter in order to answer the following questions: what is the impression of proselytes as a well-known group that is transmitted by the Rabbis in a work dating back to fifth-century C.E. Palestine, taking

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21

Uzzell, Lawrence A. "POLITICS, PROPRIETY, AND PROSELYTISM IN RUSSIA." Review of Faith & International Affairs 3, no. 2 (2005): 11–18. http://dx.doi.org/10.1080/15435725.2005.9523210.

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22

Robeck, Cecil M. "Mission and the Issue of Proselytism." International Bulletin of Missionary Research 20, no. 1 (1996): 2–8. http://dx.doi.org/10.1177/239693939602000101.

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23

Vassiliadis, Petros. "MISSION AND PROSELYTISM: AN ORTHODOX UNDERSTANDING." International Review of Mission 85, no. 337 (1996): 257–75. http://dx.doi.org/10.1111/j.1758-6631.1996.tb03485.x.

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24

Hoover, Dennis R. "FROM THE EDITOR: PROSELYTISM AND PERSECUTION." Review of Faith & International Affairs 7, no. 1 (2009): 1. http://dx.doi.org/10.1080/15570274.2009.9523374.

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25

Harriss, John. "Proselytism and Canadian NGOs: Editor's note." Canadian Journal of Development Studies / Revue canadienne d'études du développement 35, no. 3 (2014): 480–82. http://dx.doi.org/10.1080/02255189.2014.958338.

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26

Blanes, Ruy Llera. "Double Presence: Proselytism and Belonging in an Angolan Prophetic Church's Diaspora in Europe." Journal of Religion in Europe 4, no. 3 (2011): 409–28. http://dx.doi.org/10.1163/187489211x592021.

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AbstractThis article discusses the issue of proselytism and belonging among Angolan Christians in Europe, namely those belonging to the Tokoist Church, a propheticbased movement originated in Angola in the 1940s and later transnationalized into other African countries and Europe. Invoking fieldwork performed with the church in Lisbon and Luanda, I suggest that religious proselytism in diasporic contexts, as an expression of transnational religiosity, cannot be analyzed without approaching the issue of identity and belonging, which in turn is processed through the production of 'double presence

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27

FELDMAN, LOUIS H. "Josephus' Portrait of Asa." Bulletin for Biblical Research 4, no. 1 (1994): 41–59. http://dx.doi.org/10.2307/26422102.

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Abstract Whereas the rabbinic tradition attacks King Asa of Judah for trusting in himself rather than in G-d and, in particular, for drafting the sages, Josephus, the apologist, omits such details and, indeed, whitewashes Asa completely. He is praised particularly, in language reminiscent of Josephus' portraits of Saul and David, as well as of Thucydides' Pericles, for putting his nation in order. In particular, Josephus emphasizes Asa's obedience to the ancestral laws. And yet, because he realized that his audience, consisting apparently primarily of non-Jews, would resent as intolerant the f

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28

FELDMAN, LOUIS H. "Josephus' Portrait of Asa." Bulletin for Biblical Research 4, no. 1 (1994): 41–59. http://dx.doi.org/10.5325/bullbiblrese.4.1.0041.

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Abstract Whereas the rabbinic tradition attacks King Asa of Judah for trusting in himself rather than in G-d and, in particular, for drafting the sages, Josephus, the apologist, omits such details and, indeed, whitewashes Asa completely. He is praised particularly, in language reminiscent of Josephus' portraits of Saul and David, as well as of Thucydides' Pericles, for putting his nation in order. In particular, Josephus emphasizes Asa's obedience to the ancestral laws. And yet, because he realized that his audience, consisting apparently primarily of non-Jews, would resent as intolerant the f

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29

Nyíri, Pál. "Moving Targets: Chinese Christian Proselytising Among Transnational Migrants from the People’s Republic of China." European Journal of East Asian Studies 2, no. 2 (2003): 263–301. http://dx.doi.org/10.1163/15700615-00202005.

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This paper addresses the question of proselytism as an active practice of shaping other people’s identities. Specifically, it looks at the identity discourse promoted by ethnic Chinese evangelicals and compares it to that of Jehovah’s Witnesses. Both Christian churches proselytise among contemporary transnational migrants from the People’s Republic of China (PRC) in Europe, each making use of a sophisticated organisation adapted to the transnational practices of these migrants. Yet while evangelicals promote a transnational ethnic identity quite compatible with the secular discourse of the glo

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30

Silva, Jonathas Luiz Carvalho. "INFORMAÇÃO E IDEOLOGIA: DIÁLOGOS FILOSÓFICOS NO ÂMBITO DO PROSELITISMO INFORMACIONAL." Logeion: Filosofia da Informação 2, no. 1 (2015): 72–89. http://dx.doi.org/10.21728/logeion.2016v2n1.p72-89.

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Aborda relações entre informação e ideologia no âmbito do conceito de proselitismo informacional. A seguinte pergunta é formulada como ponto partida: como se constitui conceitualmente o proselitismo informacional considerando suas características e perspectivas de ação? O objetivo do estudo é discutir sobre as relações entre os conceitos de informação e ideologia nos meandros da construção filosófica em Marx, Mannheim, Thompson e Bakhtin, com o intuito de compreender a fundamentação analítico-conceitual do proselitismo informacional. A metodologia foi construída no contexto da pesquisa bibliog

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31

Kerr, David A. "Mission and Proselytism: A Middle East Perspective." International Bulletin of Missionary Research 20, no. 1 (1996): 12–22. http://dx.doi.org/10.1177/239693939602000103.

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32

Kirschenbaum, Aaron, та Menachem Finkelstein. "‮הגיור: הלכה ומעשה‬ (Proselytism: Halakhah and Practice)". Jewish Quarterly Review 87, № 3/4 (1997): 421. http://dx.doi.org/10.2307/1455207.

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33

Blenkinsopp, Joseph. "Yahweh and Other Deities." Interpretation: A Journal of Bible and Theology 40, no. 4 (1986): 354–66. http://dx.doi.org/10.1177/002096438604000403.

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The positive attitude toward outsiders which emerged from Israel's experience of suffering and deprivation, and of which the attitude to proselytism is symptomatic, was always balanced by the need to resist assimilation.

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34

Bahri-Ammari, Nedra, Mathilda Van Niekerk, Haykel Ben Khelil, and Jinene Chtioui. "The effects of brand attachment on behavioral loyalty in the luxury restaurant sector." International Journal of Contemporary Hospitality Management 28, no. 3 (2016): 559–85. http://dx.doi.org/10.1108/ijchm-10-2014-0508.

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Purpose The purpose of this study is to examine the relationship between satisfaction, congruence, nostalgic connections and trust with reference to brand attachment and behavioral loyalty. Behavioral loyalty was examined through the customer’s intention to continue the relationship, as well as proselytism and resistance upwards of the price in the luxury restaurant sector. Design/methodology/approach A questionnaire was developed and distributed via email and different Facebook groups which specialized in the luxury restaurant sector in Tunisia. A total of 310 questionnaires were completed an

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35

Daniels, Eugene. "Thirteen Responses to "Evangelization, Proselytism, and Common Witness"." Pneuma 21, no. 1 (1999): 52–88. http://dx.doi.org/10.1163/157007499x00044.

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36

Zami, Tahmidal, and Carola Erika Lorea. "Interreligious Encounter and Proselytism in Pre-Mughal Bengal." Indian Historical Review 43, no. 2 (2016): 234–69. http://dx.doi.org/10.1177/0376983616663405.

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The Jesuit father Nicolas Pimenta’s report mentions one of the first Christianmissions to Bengal (1598–1604). Based on fresh translations of the chapters in the report describing the Bengal mission, this article examines interreligious relations in contemporary Bengal characterised by the dialectic of coexistence and disjunction. Local kingship or lordship was the keystone in the structure of interreligious coexistence in Bengal. The Christian preachers carried an incompatibilist and exclusivist approach to interreligious relations that was at odds with the inclusivist and compatibilist approa

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37

Elliott, Mark. "Evangelism and Proselytism in Russia: Synonyms or Antonyms?" International Bulletin of Missionary Research 25, no. 2 (2001): 72–75. http://dx.doi.org/10.1177/239693930102500205.

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38

Mumisa, Michael. "Islam and Proselytism in South Africa and Malawi." Journal of Muslim Minority Affairs 22, no. 2 (2002): 275–98. http://dx.doi.org/10.1080/1360200022000027285.

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39

Arakelova, Victoria, and Hayk Hakobyan. "An Unknown Source on Proselytism among the Udis." Iran and the Caucasus 27, no. 4-5 (2023): 426–34. http://dx.doi.org/10.1163/1573384x-02704011.

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Abstract This paper presents the English translation with commentaries of some interesting passages from the unpublished manuscript by Abgar Payazat, an Armenian-Udi intellectual of the beginning of the 20th century. He particularly describes episodes of proselytism among the Udis from the Armenian Apostolic Church to the Russian Orthodoxy. The manuscript itself, is an attempt of compiling a grammar of the Udi language in Armenian.

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40

Семенов, И. А. "Прозелитизм как философско-педагогическая категория". All-Russian Scientific and Practical Journal of Social and Humanitarian Research, № 1(16) (31 березня 2025): 118–23. https://doi.org/10.46741/sgjournal.2025.16.1.014.

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Статья посвящена анализу феномена прозелитизма в философской традиции некоторых русских социально-философских и религиозных мыслителей и монахов-ласаллианцев, названных так по имени основателя - Жан-Батиста де ла Салля - католического святого, просветителя, а в канонизации покровителя всех учителей. Особое внимание уделяется философской оценке прозелитизма в дискурсе кризиса религиозных культур. Акцентируется внимание на янусовидном модусе восприятия феномена в традиции отечественной школы и зарубежной католической практике. The article analyzes the proselytism phenomenon in the philosophical

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41

Cheyne, John R. "Southern Baptist Evangelism of Coptic Christians: Is It Proselytism?" Transformation: An International Journal of Holistic Mission Studies 8, no. 4 (1991): 23–24. http://dx.doi.org/10.1177/026537889100800406.

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42

Malik, Jamal. "Fiqh al-Daʿwa: The Emerging Standardization of Islamic Proselytism". Die Welt des Islams 58, № 2 (2018): 206–43. http://dx.doi.org/10.1163/15700607-00582p03.

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Globalization has been made responsible for a variety of (re)invented traditions with a trend toward a new religious foundation in and of societies. With Islamic proselytism having gone global, it may resemble religious resistance to the status quo, when pious Muslims instigate homogenizing daʿwa activities and attempt to endow them with moral obligations and normative superstructure. The proliferation of standards and fledgling processes of ideological framing are traceable in what is called fiqh al-daʿwa, which includes general theorizing and ostensibly legal reasoning on daʿwa. In reality,

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43

Khalidi, Muhammad Ali. "Utopian Zionism or Zionist Proselytism? A Reading of Herzl'sAltneuland." Journal of Palestine Studies 30, no. 4 (2001): 55–67. http://dx.doi.org/10.1525/jps.2001.30.4.55.

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44

Haddon, Malcolm. "Anthropological proselytism: Reflexive questions for a Hare Krishna ethnography." Australian Journal of Anthropology 24, no. 3 (2013): 250–69. http://dx.doi.org/10.1111/taja.12050.

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45

Cahyami, Restifani. "Menelisik Indikasi Praktik “Proselitisme Yahudi” dalam Pekabaran Injil di GTM Pos PI Hante-Hante." KAMASEAN: Jurnal Teologi Kristen 3, no. 2 (2022): 141–61. http://dx.doi.org/10.34307/kamasean.v3i2.111.

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The author raised this paper because saw the problem with the implementation of evangelism in the congregation which showed indications of Jewish proselytism which did not provide further teaching to people who had just converted to Christianity so it did not achieve the goal of evangelism. The purpose of this study was to provide an explanation of the implementation of good evangelism so that it does not show the characteristics of Jewish proselytism in the congregation, especially for evangelists of the congregation. The author used a qualitative research method through literature study, obs

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46

Feldman, L. H. "Proselytism By Jews in the Third, Fourth, and Fifth Centuries." Journal for the Study of Judaism 24, no. 1 (1993): 1–58. http://dx.doi.org/10.1163/157006393x00097.

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47

Wünch, Hans-Georg. "RUTH, A PROSELYTE PAR EXCELLENCE – EXEGETICAL AND STRUCTURAL OBSERVATIONS." Journal for Semitics 24, no. 1 (2017): 36–64. http://dx.doi.org/10.25159/1013-8471/3438.

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The little book of Ruth is not only a literary jewel in the Old Testament, but can also, as the article argues, be understood as a model for proselytism. Ruth can be seen as “a proselyte par excellence”. Jewish exegesis (Targum, Midrash and Talmud) interprets the book of Ruth in this way. But it can also be shown by exegetical insights as well as structural elements

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48

van Saane, Wilbert. "Christian Witness in the Middle East." Transformation: An International Journal of Holistic Mission Studies 36, no. 1 (2019): 12–19. http://dx.doi.org/10.1177/0265378819831843.

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This contribution discusses the reception to and relevance of ‘Christian witness in a multi-religious world’ in the Middle East. After a brief survey of the reception and some comments on the Arabic translation of the document, it argues that the guidelines offered in ‘Christian witness’ are especially relevant with regard to intra-Christian proselytism, relief and development work, and religious freedom and conversion.

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49

Volf, Miroslav. "Fishing in the Neighbor's Pond: Mission and Proselytism in Eastern Europe." International Bulletin of Missionary Research 20, no. 1 (1996): 26–31. http://dx.doi.org/10.1177/239693939602000107.

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50

Paget, James Carleton. "Jewish Proselytism At the Time of Christian Origins: Chimera or Reality?" Journal for the Study of the New Testament 18, no. 62 (1996): 65–103. http://dx.doi.org/10.1177/0142064x9601806204.

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