Journal articles: 'Spread of Christianity'

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Di Berardino, Angelo. "Women and Spread of Christianity." Augustinianum 55, no. 2 (2015): 305–36. http://dx.doi.org/10.5840/agstm201555225.

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Two topics already studied to a sufficient extent are the spread of Christianity in the first centuries and the ministry of women in the early Church. This article focuses, however, on the contribution of women in making known the faith and Christian life in the context of everyday life. Some apostles were married and traveled together with their wives, who in turn spoke of their life with those with whom they came in contact. In this sense we may speak possibly of a ‘family’ apostolate. In the second and third centuries this mission took place especially inside their families among their husbands and children. Then, as now, grandmothers and mothers were the vehicles of transmission of the Christian faith, in as much as they taught to the children their first prayers and the foundational elements of the faith.

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Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman, and Peter F. Crossing. "Christianity 2017: Five Hundred Years of Protestant Christianity." International Bulletin of Mission Research 41, no. 1 (October 26, 2016): 41–52. http://dx.doi.org/10.1177/2396939316669492.

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Throughout 2017, Protestants around the world will celebrate five hundred years of history. Although for several centuries the Protestant movement was based in Europe, then North America, from its Western homelands it eventually spread all over the world. In 2017 there are 560 million Protestants found in nearly all the world’s 234 countries. Of these 560 million, only 16 percent are in Europe, with 41 percent in Africa, a figure projected to reach 53 percent by 2050. The article also presents the latest statistics related to global Christianity and its mission.

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Watts, Joseph, Oliver Sheehan, Joseph Bulbulia, Russell D. Gray, and Quentin D. Atkinson. "Christianity spread faster in small, politically structured societies." Nature Human Behaviour 2, no. 8 (July 23, 2018): 559–64. http://dx.doi.org/10.1038/s41562-018-0379-3.

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Bektimirova, Nadezhda N. "ON THE PARTICULARITIES OF THE SPREAD OF CHISTIANITY IN CAMBODIA IN THE XIX–XXI CENTURY." Humanitarian: actual problems of the humanities and education, no. 4 (December 30, 2018): 373–83. http://dx.doi.org/10.15507/2078-9823.044.018.201804.373-383.

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Introduction. This paper analyses the spread of Christianity in Cambodia – a rarely studied issue in Russian and Western oriental studies. Cambodia is a country where Buddhism is the state religion and has traditionally been adopted by the vast majority of its population. An analysis of the activity of Christian missions in Cambodia through a long historical period (XIX–XXIs centuries) allows for a deeper appreciation of the core issues for South East Asian countries in the XXI century, namely religious conversion and religious tolerance. The purpose of the article is to consider the reasons behind the lack of any significant enthusiasm towards Christianity among Cambodia’s population through the XIX–XX centuries as well as the impetus behind the growing conversion to Christianity in the XXIs century. Materials and Methods. The article is based on an analysis of the memoirs of French travelers and Christian missionaries of the XIX century as well as documents of the Ministry of Cults and Religion of Cambodia and the Cambodian press. The author uses both general scientific and special-historical methods: dialectical, comparative-historical and chronological. Results. The author shows that during the colonial period French Christian missionaries accepted the extreme unwillingness of the native population to convert to Christianity. At the time this could be explained by the prevalence of deeply held Buddhist ideas and traditions. By the end of the XX century Christianity began to attract a segment of the Khmer population, due to a whole host of pragmatic and ideological reasons. Given growing activities of various Christian organizations in Cambodia their influence is highly likely to increase over time. Conclusions. The analysis of the situation in Cambodia demonstrates that overall, the process of conversion to Christianity is unlikely to trigger a considerable change in the field of religion, especially considering that Buddhism still enjoys widespread state support. The vast majority of the Cambodian population shows a high degree of tolerance towards other religious confessions. Thus, the growth of Christian organizations has not so far led to a rise in negative attitudes. Keywords: Cambodia, Buddhism, Christianity, religious conversion, propaganda of Christianity, Christian missions, religious tolerance.

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Duşe, Călin Ioan. "L’aparizione e la diffusione del Cristianesimo a Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 65–90. http://dx.doi.org/10.24193/theol.cath.2020.03.

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"The Beginning and Spread of Christianity in Rome. Christianity was preached in Rome since its very beginning. Among those who were baptised on the Day of Pentecost in Jerusalem there were some citizens of Rome. These were some of the Roman Jews, who has thirteen synagogues in the capital of the Empire, but there were also some of the pagans living in Rome. They were the first preachers of Christianity in Rome, who managed to lay the foundation of the Church from the capital of the Empire. A great number of the seventy Apostles of Jesus Christ came and preached Christianity in Rome. Their activity was intense and fruitful because in 57 or 58 A.D when Saint Apostle Paul wrote in Corinth the Epistle to the Romans, he is happy about the christians from the church of Rome: “First, I want to thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. For God is my witness.” Rom.5,8. Christianity in Rome spread even more with the arrival of the Saints Apostles Peter and Paul. They consolidated and organized the Church from the Capital of the Empire and so, through their arrival, Christianity moved from Jerusalem to Rome. Key words: Jesus Christ, Peter, Paul, Church, Christianity, Apostles, Gospel, Rome."

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Van der Merwe, Dirk. "From Christianising Africa to Africanising Christianity: Some hermeneutical principles." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 559–87. http://dx.doi.org/10.17570/stj.2016.v2n2.a25.

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During the early church’s initial expansion phase where congregations were established in Syria, Asia Minor, Achaia, Italy and Africa there were strong leadership structures in Alexandria, Carthage, Hippo Regius and Ethiopia. Over a period of two millennia the Christian church with a westernised character has spread all over Africa. Today there is a strong African consciousness and critical approach to Africanise Christianity, to decolonise it and to de-Westernise it. This research endeavours to contribute to the dialectic and critical debate and reasoning surrounding the Africanising of Christianity. There is the attempt, from a holistic perspective, to set some hermeneutical principles in place within this approach. This article approaches this topic from three perspectives. Firstly, it gives a brief overview of the spread and growth of Christianity into Africa with reference to six epochs to contextualise the reasoning in the following sections. Secondly, it points out some difficulties that were experienced during the rapid growth of Christianity and changes in its theology. During the past few decades Africa has not only endeavoured to regain its political and cultural identity, but also to claim an own Christian identity by Africanising Christianity. Thirdly, the article discusses some proposed hermeneutical principles that should be considered during the formation of a new Christian identity.

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Marchenko, Ya Yu. "Origen's System of Views (by Labor About Beginnings)." Ukrainian Religious Studies, no. 49 (March 10, 2009): 115–25. http://dx.doi.org/10.32420/2009.49.2003.

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The first centuries of Christianity were marked by the fact that the founders of Eastern Orthodoxy transformed the spiritual apostles' spiritual help into a universal worldview system, which made it possible to preserve the organic connection of Christianity with the higher heritage of the intellectual experience of antiquity and to spread it among the educated sections of society.

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Borodina, M., and T. Shavyrina. "EARLY CHRISTIAN SYMBOLOGY ON THE MATERIAL OF ARCHAEOLOGICAL SOURCES OF THE II CENTURY OF OUR." EurasianUnionScientists 4, no. 1(82) (February 15, 2021): 4–11. http://dx.doi.org/10.31618/esu.2413-9335.2021.4.82.1225.

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The purpose of the article is an attempt to show on the basis of archaeological sources that the ideas of early Christianity penetrated the Bosporus as early as the middle of the 2nd century AD, while a firmly established fact is the spread of Christianity in the Northern Black Sea region from the second half of the 3rd century.

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Yan, Ai Bin, and Hui Zhong Bin. "Study on Christian Stone Architecture of Song and Yuan Dynasties in Quanzhou." Advanced Materials Research 671-674 (March 2013): 2318–23. http://dx.doi.org/10.4028/www.scientific.net/amr.671-674.2318.

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During the Song and Yuan Dynasties, with the increasing flourished overseas transportation, large numbers of foreign merchants swarmed into Quanzhou, bringing rich exotic cultures and religions, including Nestorian Christianity and Franciscan Christianity. Christian stone architecture began to emerge in Quanzhou. A general understanding of the spread of Christianity at that time can be obtained through the analyses of the existing Christian stone tombs, gravestones and debris of stone buildings in Quanzhou. Since Christianity was not truly supported by the locals in Quanzhou during the Song and Yuan Dynasties, the waves of foreign merchants left Quanzhou due to the tumultuous wartimes in the late Yuan Dynasty and the xenophobic atmosphere in the early Ming Dynasty resulted in the rapid decline of Christianity and Christian stone architecture.

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Kraus, Thomas J. "Book Review: The Spread of Christianity in the First Four Centuries." Expository Times 118, no. 2 (November 2006): 98. http://dx.doi.org/10.1177/0014524606070898.

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Bai, Xuanyu. "MARCO POLO’S UNSUCCESSFUL ATTEMPTS TO SPREAD CHRISTIANITY IN THE YUAN DYNASTY." PEOPLE: International Journal of Social Sciences 7, no. 1 (April 2, 2021): 47–56. http://dx.doi.org/10.20319/pijss.2021.71.4756.

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Yuna Ulfah Maulina, Yuna Ulfah Maulina. "STUDI KOMPARATIF TERHADAP PRINSIP DAKWAH AL-QUR’AN DAN INJIL SERTA WACANA MENJEMBATANI KONFLIK ISLAM DAN KRISTEN DI INDONESIA." Jurnal Studi Agama dan Masyarakat 17, no. 1 (June 30, 2021): 19–30. http://dx.doi.org/10.23971/jsam.v17i1.2749.

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This paper attempted to examine the Islamic and Christian conflicts caused by da'wah or missions to spread religion by referring to the source of the da'wah call, namely the Qur'an and the Bible, and then compared them with the aim of finding common ground for the origin of the conflict. This research was a qualitative research (library research). The data were processed and analyzed by comparative descriptive method. The results showed that: first, Islam and Christianity were da'wah religions because it was evidenced from two holy book sources that both religions had verses calling to spread their religion. Second, after being investigated, the source of the conflict between Islam and Christianity was caused by certain elements who preached or conveyed religious but ignoring the prevailing ethics. Third, after tracing and reviewing and comparing the two sources of reference for the two religions, both Islam (Al-Qur'an) and Christianity (gospel) never justified da'wah carried out in an impolite way or cause a bloodshed. In contrast, the two religions often taught peace and love. Therefore, it was a need for re-reading and complete understanding of the da'wah verses both Islam and Christianity.

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Frankfurter, David. "Onomastic Statistics and the Christianization of Egypt: A Response to Depauw and Clarysse." Vigiliae Christianae 68, no. 3 (July 2, 2014): 284–89. http://dx.doi.org/10.1163/15700720-12341189.

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In showing a more gradual spread of Christianity over the fourth century, Depauw and Clarysse’s revised statistical approach has some merits over Bagnall’s earlier conclusions from onomastic evidence. However, given the complex, even ambiguous Christianity evident in late antique Egyptian sources, all attempts to track “conversion” on the basis of naming beg the questions: (a) what constitutes “being Christian” and (b) what do new naming practices actually represent in the overall assimilation of Christian traditions.

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Ayazbekova, Sabina Sharipovna. "Tengrism and dual faith of the turkic-mongolian peoples." RL. 2020. vol.1. no. 2 1, RL. 2020. vol.1. no. 2 (December 10, 2020): 150–65. http://dx.doi.org/10.47850/rl.2020.1.2.150-165.

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The article is dedicated to the analysis of the spread of Buddhism, Christianity and Islam among the Turkic-Mongol peoples that have originally professed Tengrism. Contemporary revival of Tengrism manifests itself both institutionally (via state and public support) and in everyday practice as the continuation of a living cultural tradition that has been passed down from generation to generation for a millennia and has been seen as a worldview, a way of life and a life guidance. The author concludes that Tengrism has ensured preservation of identity, stability and integrity of the Turkic-Mongolian world within the phenomenon of dual faith, while the spread of Buddhism, Christianity and Islam have set the dynamics of its development on the basis of intercivilizational interaction.

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Seidova, G. "Christianity in the Caucasian Albania." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 11–18. http://dx.doi.org/10.33920/nik-01-2003-02.

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The paper discusses the history of the penetration and further spread of Christianity on the territory of present-day Russia, in the medieval state of Caucasian Albania, on the historical territory of most of present-day Azerbaijan, part of the south of Dagestan and Georgia. There existed an independent, having an apostolic beginning, Albanian Church. The fact that the sermon began in Derbent determines our desire to turn to the history of Christianity in our city, which was not just a part of the Christian world of Caucasian Albania, but also a long time residence of its patriarchal throne. Today, out of the 26 tribes that once made up the Albanian Union, one nation has survived, remaining faithful to Christianity — these are the Udins. The Udins were one of the first (313) in the Caucasus to adopt Christianity as the state religion, retained their faith and ethnic identity. Today they strive for their selfdetermination in religious and canonical relations.

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Бузыкина, Юлия Николаевна. "Review of: Atlante Storico del Christianesimo antico. A cura di Angelo Di Bernardino con la collaborazione di Gianluca Pila. Istituto Patristico Augustinianum Dipartimento di Studi Classici e Christiani. Università di Bari. Bologna, 2010. ISBN 978-88-10-45304-9." Theological Herald, no. 1(40) (March 15, 2021): 319–25. http://dx.doi.org/10.31802/gb.2021.40.1.016.

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Исторический атлас древнего христианства, подготовленный под редакцией Анджело Бернардино, призван познакомить читателей и созерцателей с историей распространения христианства с момента его возникновения по VIII столетие. Для этого составители подготовили географические карты Римской империи тех времён, соотнесли позднеантичные реалии с современными, снабдив получившиеся карты комментариями. Для истории распространения христианства атлас подходит как нельзя лучше, ведь проповедь новой религии носила изначально экспансивный характер, а римские реалии с их развитым транспортом и дорогами делали возможной эту экспансию. The Historical Atlas of Ancient Christianity, edited by Angelo Bernardino, aims to acquaint readers and contemplators with the history of the spread of Christianity from its origins to the eighth century. The authors have prepared geographical maps of the Roman Empire of those times, correlated late antique realities with modern ones, and provided the resulting maps with commentary. For the history of the spread of Christianity, the atlas is particularly suitable, as the preaching of the new religion was initially expansive, and the Roman reality, with its developed transport and roads, made this expansion possible.

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Liu, Linhai. "The past and present of the Christianity in China." Chronos 36 (August 20, 2018): 197–220. http://dx.doi.org/10.31377/chr.v36i0.88.

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Christianity is on the list of the legitimate religions in modern China. Thepast several decades have witnessed a wide spread and rapid developmentof the Christianity across the country. As an important world religion whichhad first emerged in the West Asia and which has to a certain extent beenidealized as the symbol of the Western culture, or the democracy in specific,Chinese Christianity has been attracting attentions both from within andwithout, especially the scholars. Unlike other religions such as Buddhismand Taoism, the existence and development of Christianity in China areoften attached to special dimensions such as politics and ideology whichgo beyond the religion per se. In the expectation of many Westerners andChinese, the Chinese Christianity, especially the Protestantism is the hope forthe Western democracy. What does it mean for China in particular and for theworld in general for the upsurge of Christianity? Although there are variousresearches, an agreement is far from being reached. This short article tries totrace in concise the past and present of Christianity in China, the challengesit is facing, and to provide some thought on its history. A short caveat isnecessary before we proceed further.

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Cao, Nanlai. "A Sinicized World Religion?: Chinese Christianity at the Contemporary Moment of Globalization." Religions 10, no. 8 (August 1, 2019): 459. http://dx.doi.org/10.3390/rel10080459.

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This essay explores the rise of Protestant Christianity at the contemporary stage of China’s globalization as a unique social and cultural phenomenon. Globalization can be seen as not only a homogenization process in political and economic terms, but also a process in which religious ideas and moral principles spread around the world. While in an earlier phase of globalization lack of Christianity was once constructed as a moral argument to ban Chinese migration to the Christian West, in the current context of China’s aggressive business outreach and mass emigration Christianity has become a vital social force and moral resource in binding Chinese merchants and traders in diaspora. By linking the rise of a sinicized version of Christianity in secular Europe with China’s present-day business globalization, I hope to suggest a new transnational framework for studying Chinese Christianity, which has often been examined in the nation-based political context of church-state relations, and for rethinking it beyond the static, decontextualized system of world religions.

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Diatroptov, PD. "The Spread of Christianity in the Bosporus in the 3Rd-6Th Centuries." Ancient Civilizations from Scythia to Siberia 5, no. 3 (1999): 215–44. http://dx.doi.org/10.1163/157005799x00205.

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Mirzoeva, Sabina. "Systems applied for divorce in Islam and Christianity." OOO "Zhurnal "Voprosy Istorii" 2021, no. 01 (January 1, 2021): 225–31. http://dx.doi.org/10.31166/voprosyistorii202101statyi12.

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The article is devoted to the divorce systems of Christianity and Islamic Laws in the Middle Ages. It is mentioned in the article that the age of marriage has direct effect on possibility of divorce. In general, different approaches of the two wide-spread monotheistic religions to the notion of marriage are handled and terms, reasons and cases of divorce in the Christian and Islamic belief systems are subject to research in the article.

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Kotlyarova, T. O. "Heretical doctrines in Kievan Rus and their influence on the formation of iconoclastic ideas." Ukrainian Religious Studies, no. 30 (June 29, 2004): 105–15. http://dx.doi.org/10.32420/2004.30.1512.

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Despite the continued interest of researchers from different eras to the problem of the emergence and spread of heretical teachings in Kievan Rus, a number of issues remain insufficiently covered. In particular, the issue of the origins and spread of those heretical teachings that contributed to the development of iconoclastic ideas is worthy of particular attention. In the proposed article, we will look at the most influential heretical (including iconoclastic) currents that penetrated the territory of Kievan Rus with Christianity and began to spread, finding favorable conditions for its development here.

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Visy, Zsolt. "Early Christianity in the Region of Sopianae and the New Casket Mounts from Bakonya." Acta Antiqua Academiae Scientiarum Hungaricae 60, no. 1-2 (June 24, 2021): 185–200. http://dx.doi.org/10.1556/068.2020.00012.

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SummaryChristianity spread out in Pannonia, too, and in the 3rd century there are proofs of its existence in the southern part of both Pannonias. Christianity became stronger in consequence of placing the officium praesidis of Valeria to Sopianae at the end of the 3rd century. The flourishing of ancient Christianity in Sopianae and in the surrounding villas was in the second half of the 4th century. The bronze casket mounts recently found in Bakonya support this historical reconstruction and offer new evidence for the presence of rich Christians in that era.

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Mugler, Joshua. "Theodore Abū Qurra and the Instability of “Heresy”." Medieval Encounters 21, no. 1 (March 27, 2015): 1–25. http://dx.doi.org/10.1163/15700674-12342181.

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Theodore Abū Qurra, a Chalcedonian bishop in late eighth- and early ninth-century Harran, attempts to defend Christianity rationally against the new intellectual power of Islam. However, in his classification of the world’s religions, he places non-Chalcedonian Christians in a strange category called “heresy.” They are both within Christianity and without, sitting precariously on the border between Theodore’s Christianity, the “one true religion,” and its false counterparts. Nevertheless, Theodore reserves some of his harshest rhetoric for these heretics, viewing them as a sickness infecting the Church; he even implies that it is acceptable for the emperor to persecute them, though he elsewhere writes that Christianity is never spread by power or force. This paper addresses this odd term, “heresy,” and its ability to destabilize Theodore’s neat classification of religions. Perhaps this destabilization itself leads to his harsh attacks, as he seeks for stability in a world newly destabilized by the advent of Islam.

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ASHUROV, BARAKATULLO. "‘Sogdian Christianity’: Evidence from architecture and material culture." Journal of the Royal Asiatic Society 29, no. 1 (November 8, 2018): 127–68. http://dx.doi.org/10.1017/s1356186318000330.

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This article aims to discuss the question of the inculturation of Syriac Christianity in Central Asia, based on archaeological examples including architectural evidence from a particular ethnocultural area: Sogdiana. It questions to what extent the Eastern Syriac Church has become rooted in local culture, thus enabling Christian communities to express their faith in both material and artistic ways. This article is divided into two sections which present a comprehensive study of the medieval sources relevant to the spread and establishment of Christianity in the Central Asian landmass by considering and analyzing existing tangible evidence. In doing so, it provides assessment of comparable evidence, which demonstrates both the “extended” and an “immediate” context in which Eastern Syriac Christianity was accepted, adapted and transformed into a localised expression of Christian faith.

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Berquist, Jon L., and Robert L. Montgomery. "The Lopsided Spread of Christianity: Toward an Understanding of the Diffusion of Religions." Sociology of Religion 66, no. 3 (2005): 327. http://dx.doi.org/10.2307/4153106.

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조원. "The Spread of East Syriac Christianity and its Role in the Mongol Empire." CENTRAL ASIAN STUDIES 23, no. 1 (June 2018): 47–66. http://dx.doi.org/10.29174/cas.2018.23.1.003.

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Dunn, Geoffrey D. "The Universal Spread of Christianity as a Rhetorical Argument in Tertullian's adversus Iudaeos." Journal of Early Christian Studies 8, no. 1 (2000): 1–19. http://dx.doi.org/10.1353/earl.2000.0006.

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Ditchfield, Simon. "Translating Christianity in an Age of Reformations." Studies in Church History 53 (May 26, 2017): 164–95. http://dx.doi.org/10.1017/stc.2016.11.

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This article argues that the age of the Protestant and Catholic Reformations and the global spread of the latter brought with it the challenge that not only was it necessary to learn new languages in order to communicate the Christian message to non-European peoples encountered during the so-called ‘Age of Discovery’, but some kind of control had to be exercised over the new, global circulation of sacred images and relics. The latter facilitated the visual (and virtual) translation of such holy sites as Jerusalem and Rome and its specific holy treasures in the mental prayers of the faithful. It concludes that it was less Lamin Sanneh's ‘triumph of [linguistic] translatability’ and more the physical translatability of the sacred that made possible the emergence of Roman Catholicism as this planet's first world religion.

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Talla, Richard Tanto. "Indigenous Culture and Western Christianity: An Assessment of Wimbum Experience with the Baptist Mission, 1927-2008." International Journal of Culture and Religious Studies 2, no. 1 (May 19, 2021): 24–44. http://dx.doi.org/10.47941/ijcrs.562.

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Purpose: The advent and spread of Baptist Mission Christianity in Mbumland from 1927 constituted one of the major determinants of cultural transformation in the area. The process was catalysed by the multifaceted nature of the Baptist Mission’s approach at Proselytization – evangelism, education and health. As a consequence, knowledge of Baptist Mission activities in Mbumland and beyond was commonplace. Like most write-ups with ethnocentric slant, incipient literature on Christianity in Mbumland, emphasized the debilitating effects of the impinging culture on indigenous cultural life ways. Methodology: This article employs primary and authoritative secondary data to argue that the spread of the Baptist faith in Mbumland between 1927 and 2008 rather led to culture sharing as the contemporary practice of the faith exuded a blend of both cultures. Results: The study therefore demonstrates that while Mbumland was being Christianised, Christianity itself imbibed Wimbum values and adopted an indigenous complexion specially to suit the practical circumstances. Unique contribution to theory, practice and policy: The study positions itself within a peculiar academic niche which emphasizes that the advent of the Baptist Mission in Mbumland led to indigenous culture simultaneously affecting and being affected by Christian values. While extant works in this thematic specialisation have often either emphasized the effects of one of the variables on the other, the peculiarity of this work is its midway position which spotlights the sharing mechanisms wherein, indigenous culture affected and was being affected by Christian values since the advent of the Baptist Mission in Mbumland. Keywords: Indigenous Culture, Western Christianity, Wimbum, Baptist Mission, Syncretism

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Beyer, Peter. "The Religious System of Global Society: A Sociological Look at Contemporary Religion and Religions." Numen 45, no. 1 (1998): 1–29. http://dx.doi.org/10.1163/1568527981644419.

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AbstractControversies within religious studies over the categories of religion and religions are reflective of changes in religion that correspond to the historical development of global society in recent centuries. The globalization of society has created social conditions that encourage the differentiation of religion as a distinct modality of social communication based on binary codes and centred on institutionalized programmes that flow from these. The result has been the gradual construction and imagining of an ambiguous but nonetheless observable and operative global religious system. From its beginnings in early modern Western Christianity, the system has spread haltingly and gradually to the rest of the world. Similar to the way the spread of the global political system brought about the discovery and construction of nations, the development of the religious system has resulted in the crystallization of ‘religions’, especially but not exclusively what we now call the world religions. The examples of Christianity, Hinduism, Islam, and Chinese religion are discussed briefly as illustration.

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WILD-WOOD, EMMA. "The Travels and Translations of Three African Anglican Missionaries, 1890–1930." Journal of Ecclesiastical History 67, no. 4 (September 28, 2016): 781–98. http://dx.doi.org/10.1017/s0022046915001669.

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Histories of the modern missionary movement frequently assert that converts were more successful missionaries than Europeans yet details of their work remain sparse. This article examines influential factors in the spread of Christianity in Sub-Saharan Africa in two ways. It explores the complex and variable processes through life sketches of the African missionaries, Bernard Mizeki, Leonard Kamungu and Apolo Kivebulaya, who worked with the Anglican mission agencies SPG, UMCA and CMS, respectively. It identifies common elements for further scrutiny including the role of travel, translation and communication, and the development of continental centres of Christianity and the trajectories between them and local hubs of mission activity. The transnational turn of contemporary history is employed and critiqued to scrutinise the relations between the local and global in order to comprehend the appeal of Christianity in the colonial era.

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Bauckham, Richard. "WHAT IF PAUL HAD TRAVELLED EAST RATHER THAN WEST?" Biblical Interpretation 8, no. 1-2 (2000): 171–84. http://dx.doi.org/10.1163/156851500750119150.

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AbstractFor first-century Jews the eastern disapora was at least as important as the western. When Paul returned from Arabia (Nabatea) to Damascus, his intention was to travel east from Damascus to Mesopotamia, where the synagogue communities, descendants of the original exiles of both northern and southern tribes of Israel, would have been his starting point for mission to the Gentiles of the area. But when he escaped arrest by the Nabatean ethnarc, Nabatean control of the trade routes south and east of Damascus left him no choice but to travel to Jerusalem, where he re-thought the geographical scope of his mission. Had Paul travelled east, the Christian communities of both north and south Mesopotamia might have flourished already in the first century and Paul's writings might have had more influence on Syriac theology. Considering how Christianity in the Roman Empire would have developed without Paul entails rejecting such exaggerated views of Paul's significance as that Paul invented Christianity or that without Paul Christianity would have remained a Jewish sect. The Gentile mission began without Paul and took place in areas, such as Rome and Egypt, which were not evangelized by Paul. Without Paul much would have been different about the way the early Christian movement would have spread across the Roman Empire, but it would still have spread, with much the same long-term effects.

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Sheretyuk, Ruslana M. "Pagan traditions in the formation of Ukrainian ethno-confessional spirituality according to A.Richinsky." Ukrainian Religious Studies, no. 41 (December 26, 2006): 56–62. http://dx.doi.org/10.32420/2007.41.1853.

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The study of religious and ideological features of Ukrainian ethno-confessional spirituality occupies an important place in the study of the process of Christianization of Rus-Ukraine. During the spread of Christianity in Russia, deep pagan traditions were synthesized with it. This phenomenon is called religious-pagan syncretism or the court.

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Masoga, M. A., and A. Nicolaides. "Christianity and Indigenisation in Africa." European Journal of Theology and Philosophy 1, no. 4 (August 8, 2021): 18–30. http://dx.doi.org/10.24018/theology.2021.1.4.33.

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In a quest for greater coherence between parochial identities, culture and Christianity, there exists an African consciousness which seeks to indigenise and decolonise Christianity. Africans are profoundly religious people who view their faith as part of their way of life, as strengthening their cultures and providing a moral compass for daily living. In efforts to transform society, the Christian religion has played a significant role in the path to African development. Christianity in Africa dates to the very inception of the church. Africans consequently played a crucial role in establishing the doctrines and theology of the early church. While African Traditional religion (ATR) is paramount, it is the purpose of this article to suggest that the Christian faith has and continuous to play a significant role on the African continent in its development. While there are many indigenous African beliefs, these have been to a large extent supported by Christianity in a quest to systematize novel knowledge and promote peace and tolerance across the continent. Many Africans have sought facets of Christianity that are similar to their religious and personal practices and continue to do so. Thus, while there exist numerous similarities and also differences between Christianity and ATR, it is imperative to preserve old-style regional distinctiveness and Christianity as the unifying rudiments in nation building endeavours and in efforts to spread the gospel of Jesus Christ. Africans can and should come to comprehend the Triune Godhead as being consistent with their own spiritual consciousness and existential veracities. Indigenization of Christianity requires enculturation and essentially an understanding that it is indeed ecumenical and also embraces diversity and fundamentally requires viewing Holy Scriptures and the truths they propound as being applicable to any context and cultural milieu across the ages. Christians after all espouse a faith in the Ekklesia or body of Christ for all its people who are the Laos of God.

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KHRUSKHOVA, L. G. "The Spread of Christianity in the Eastern Black Sea Littoral (Written and Archaeological Sources)." Ancient West & East 6 (December 31, 2007): 177–219. http://dx.doi.org/10.2143/awe.6.0.2022799.

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Zhao Lixin. "The spread of Christianity in China and its influence on Hong Xiuquan's political thought." Journal of North-east Asian Cultures 1, no. 43 (June 2015): 5–15. http://dx.doi.org/10.17949/jneac.1.43.201506.001.

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JOHNSON, D. PAUL. "THE SPREAD OF RELIGIONS: A SOCIAL SCIENTIFIC THEORY BASED ON THE SPREAD OF BUDDHISM, CHRISTIANITY, AND ISLAM. By Robert L. Montgomery." Journal for the Scientific Study of Religion 47, no. 2 (June 2008): 337–38. http://dx.doi.org/10.1111/j.1468-5906.2008.00411_7.x.

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Arakelova, Victoria. "Yezidis and Christianity: Shaping of a New Identity." Iran and the Caucasus 22, no. 4 (December 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 of the Yezidis converting to the Orthodox Christianity gradually grows. The paper is an interim result of a project on the modern transformations of the Yezidi identity. Compiled on the materials collected by the author through interviews and questionnaires among the converted Yezidis of Georgia and Russia, it focuses on several particular cases reflecting the shaping of a principally new identity, when Christian mentality replaces the Yezidi eclectic religious outlook.

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MARCUS, JOEL. "The Once and Future Messiah in Early Christianity and Chabad." New Testament Studies 47, no. 3 (July 2001): 381–401. http://dx.doi.org/10.1017/s0028688501000236.

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The recent history of the modern Chabad (Lubavitcher) movement of Hasidic Judaism provides insight into the development of early Christianity. In both movements successful eschatological prophecies have increased belief in the leader's authority, and there is a mixture of ‘already’ and ‘not yet’ elements. Similar genres of literature are used to spread the good news (e.g. miracle catenae and collections of originally independent sayings). Both leaders tacitly accepted the messianic faith of their followers but were reticent about acclaiming their messiahship directly. The cataclysm of the Messiah's death has led to belief in his continued existence and even resurrection.

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PAIVA, JOSÉ PEDRO. "The Impact of Luther and the Reformation in the Portuguese Seaborne Empire: Asia and Brazil, 1520–1580." Journal of Ecclesiastical History 70, no. 2 (January 31, 2019): 283–303. http://dx.doi.org/10.1017/s0022046918002658.

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This article assesses how Lutheran and other Reformation doctrines spread and were countered in the Portuguese seaborne empire. Portugal's inquisitorial and episcopal repression of ‘Lutherans’ was extended to Brazil and Asia, where it was supported by the Society of Jesus. The Portuguese empire's transcontinental connections favoured the emergence of interconnected histories, facilitating the circulation of books, engravings and beliefs and thus provided non-Portuguese people with links to the reformed world that spread amongst and disturbed the Portuguese living in India and Portuguese America. By opening up routes the Portuguese, paradoxically, functioned as vectors for other ways of interpreting Christianity.

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Hunt, E. D. "Christians and Christianity in Ammianus Marcellinus." Classical Quarterly 35, no. 1 (May 1985): 186–200. http://dx.doi.org/10.1017/s0009838800014671.

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Ammianus Marcellinus, by common consent the last great historian of Rome, rounds off his obituary notice of the emperor Constantius II (d. 361) with the following observation:The plain simplicity of Christianity he obscured by an old woman's superstition; by intricate investigation instead of seriously trying to reconcile, he stirred up very many disputes, and as these spread widely he nourished them with arguments about words; with the result that crowds of bishops rushed hither and thither by means of public mounts on their way to synods (as they call them), and while he tried to make all their worship conform to his own will, he cut the sinews of the public transport service.This is a perceptive judgement of the ecclesiastical politics of the reign of Constantius, remarkable in a pagan writer, and of exceptional significance in that it lies outside those very ‘arguments about words’ which contaminate all the Christian assessments of this emperor. Although Ammianus is unsympathetic to Constantius, he manages succinctly to grasp the basic drift of imperial policy, inherited from Constantine himself, of trying to enforce the emperor's view of doctrinal and ecclesiastical unity by the summoning of repeated episcopal councils and browbeating the bishops into agreement — thus paying lip-service to the independence of the church's judgements. To the observant outsider, this process was notable above all for the burden it placed on thecursus publicus, as the bishops went about their business around the empire now provided with officialevectiones; and Ammianus' comment finds confirmation in the letter issued by eastern bishops attending one of the many councils of Constantius' reign, that at Sardica in 343, who complained of the ‘attrition’ of the transport service caused by the imperial summons.

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Henning, Joseph M. "“‘Very Beautiful Heathenism’: The Light of Asia in Gilded Age America”." Journal of American-East Asian Relations 26, no. 1 (February 13, 2019): 21–50. http://dx.doi.org/10.1163/18765610-02601004.

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British journalist Edwin Arnold’s The Light of Asia (1879), a book-length, blank-verse poem about the life of Siddhārtha Gautama, triggered an extensive American fascination with Buddhism. Arnold’s sympathetic portrayal of the Buddha enjoyed great popularity in Britain but attracted even more admirers in the United States, where Americans bought dozens of editions. The poem’s popularity, however, also provoked a backlash. While it attracted many Gilded Age Americans, it repelled others who attacked Arnold as a “paganizer.” His success in the United States dismayed Protestant missionaries in East Asia (especially China and Japan) and clergy at home just as they were laboring to spread Christianity abroad. The recognition that “heathenism” was tempting their compatriots came as a shock. The claim that Buddhism offered enlightenment disturbed missionaries and clergy, who attacked it as “a light that does not illumine.” Arnold’s poem triggered a vigorous public discussion of the merits of Buddhism and Christianity. This debate made manifest the spiritual confidence of some Gilded Age Americans and the spiritual uncertainties that beset others regarding the relationships among Buddhism, Christianity, salvation, and civilization.

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Musana, Paddy. "The Judeo-Christian Concept of ‘Sacrifice’ and Interpretation of Human Sacrifice in Uganda." International Letters of Social and Humanistic Sciences 41 (September 2014): 39–52. http://dx.doi.org/10.18052/www.scipress.com/ilshs.41.39.

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There is today a marked increase of reports on human sacrifice especially in the media and police. Accounting for these actions have been difficult given the secrecy that surrounds it especially given the fact that it is considered a „ritual‟ enacted for spiritual-magical benefits. The practice of human sacrifice has antecedents in most world religions, many times serving the ritual-magical purpose of setting and maintaining relationships with what humans in the respective belief systems consider as divine (supernatural). This paper seeks to investigate and relate the meaning of „sacrifice‟ from the Judeo-Christian faith in the Ugandan context, given the place and influence of Christianity in the Ugandan community. The conclusion of the evidence provided is that the new forms of sacrifice in Uganda today do not in any way conform to the Judeo-Christian form and understanding. In essence, the phenomenon confirms the fact that in spite of the spread of Christianity in the country, most of its adherents still conform to the indigenous beliefs and practices; as it (Christianity) serves as a veneer.

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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 and practices into even institutionalized forms of religion. Finally, we discuss how life coaching became incorporated into the plethora of religious goods also offered by Brazilian Charismatic Christians, and how Evangelical coaching maintains much of the religious logic of the New Age itself.

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Jansen, Perry. "The Role of Faith-Based Organizations and Faith Leaders in the 2014-2016 Ebola Epidemic in Liberia." Christian Journal for Global Health 6, no. 1 (May 31, 2019): 70–78. http://dx.doi.org/10.15566/cjgh.v6i1.265.

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Since the time of Christ, caring for the sick and the poor has been a core distinctive of authentic Christianity. The response of Christians during many of the great plagues of antiquity played an important role in the spread of Christianity. In modern history, response to epidemics have been professionalized and, to a certain extent, secularized. The 2014-2016 Ebola outbreak in West Africa offers an important illustration of the role that faith leaders and faith-based organizations still play in providing a trusted link between communities and international relief workers. In late 2018, the world was faced with another outbreak of Ebola in the Democratic Republic of Congo. It is vital to build upon the lessons of prior epidemics as we support local efforts to prepare for, detect and respond to inevitable future outbreaks.

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Buchovskyi, V. R. "Features of the formation of the Celtic version of Christianity in Ireland in the V - at the beginning of VI century." Ukrainian Religious Studies, no. 47 (June 3, 2008): 119–27. http://dx.doi.org/10.32420/2008.47.1954.

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Throughout Christianity, its activities are in one way or another connected to the historical reality of its time. Usually, for different epochs, the strength of these bonds was different, but during the Middle Ages, they were significantly stronger than before and after. It is here that perhaps the most important moment was the rise of Christianity, which spread over a relatively short period of time almost throughout Europe. It was then - and never again in all its history - that the Church was able to participate in the formation of all aspects of its contemporary life (including the social), in accordance with its spirit. When solving this task, it inevitably came in close contact with the "world" and the various forms in which it was represented (ie with culture, state, etc.).

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LI, Shoulei, and Shaoxian XU. "Study on Christian Belief and Cultural Exchange of Chinese in Northern Thailand: The Case of the Manchu Village of Chiang Raic'." International Journal of Sino-Western Studies 20 (July 14, 2021): 121–31. http://dx.doi.org/10.37819/ijsws.20.112.

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In the process of integration into Thai society, Manchu Village> a Chinese community, has achieved mutual cooperation between civil autonomy authority and national administrative authority. Gradually accepted Thai culture> villagers in Manchu formed a strong national identity for 'Thailand. Meanwhile> they still inherit Chinese culture and maintained hometown recall and Chinese identity > which have also undergone fission. A variety of beliefs> such as Islam, Christianity? Buddhism> Yitong Taoism,and u Heaven > Earth>Country > Ancestor and Teacher” , coexist in the community. However>the split of the Christian church has not affected the unity and cohesion of the community. The spread and development of Christianity in Manchu presents a macro interaction chain between 'Thailand and Southeast Asia? between China's southeastern coastand southwestern frontiers.

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Bulgaru, Alexandru. "Situația creștinismului în Insula Britanică în primele patru secole." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 313–46. http://dx.doi.org/10.35219/teologie.2019.14.

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The Christianity in Britain has developed in the first centuries, spreading together with the Romanity, Constantine the Great himself being crowned emperor inthis providence. But after the withdrawal of the Roman troops in 410 by Emperor Honorius and after the invasion of the Saxons, Angles and Ithians, Christianity disappeared almost entirely, remaining only among the British natives who run from the Saxon invasion in the Cornwall peninsula, in Wales and on the NW coast of the province. Among the most active missionaries in this province, St. Patrick, who is considered to be the apostle of Ireland, was noted during the same period. Under his influence, the number of monasteries increased and the society that shepherded was profoundly changed. In this universe of faith St. Columba made himself known. Together with his 12 disciples, he headed to the kingdom of Dalriada, a maritime state encompassing the northern Ulster region of Ireland and the south-west coast of Scotland. Here, Saint Columba converted the entire monarchy, obtaining from the king an island to establish a monastery. He was granted the island of Iona on the west coast of Scotland, where he founded a monastery that will become a true focal point of culture and Christianity in the area. From Iona, Celtic Christianity spread throughout Scotland, converting the picts, then passing Hadrian’s Wave to Britain, where the Holy Bishop Aidan founded a monastery on the island of Lindisfarne. Later, St. Augustine of Canterbury, brought the Christianity back into the British Island, being sent there by Pope Gregory the Great.

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Maqsood, Ruqaiyyah Waris. "Christianity in the Arab World." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 153–58. http://dx.doi.org/10.35632/ajis.v15i3.2166.

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As Prince Charles commented in his opening words, "Jordan has long been conspicuousas a land of tolerance and peaceful coexistence between people of different faiths,"a coexistence increasingly abused by extremists of all three faiths included in the phraseAhl al Kitiib (People of the Book). Prince Hassan 's original intent in writing this book wasto brief Muslim Arabs on the nature of Christianity and Christian religious institutions.His major focus is on the historical development of the Eastern Christian traditions in theMuslim Arab milieu and the standing of Christians in Arab society today. ft is his intentionto provide Muslim Arabs with accurate and concise information about the Christianswho historically have lived in their midst. The text was first published in English andArabic by the Royal Institute for Inter-faith studies in Amman, Jordan. and should be classifiedunder both historical and theological sections. It is in wide demand in the Westbecause of the paucity of easily accessible relevant information.The Arab Christian tradition goes back to Christianity's very earliest days, antedatingIslam by those six centuries that witnessed the growth of Christian Trinitarian theology,the spread of the Church, and the division of that Church into different communions.Some of these historical communions have survived in the Arab world and bear titles thatusually are greeted with complete ignorance on the part of Christian tourists encounteringChristianity in Arab lands for the first time.As an overall picture of the historical development of Christian doctrine, this bookpresents the main features and arguments with exceptional clarity and a highly admirabledepth of understanding of extremely confusing issues. A more clear, precise, concisegestalt picture of the subject does not exist, so far as I know. The reader can follow thereasons for the various theological developments, the schisms that arose, and the passionswith which various positions and views were defended.The text is academic, excellent at history and explanation, and displays a sensitiveawareness of words and concepts that require careful definition. The Prince has presentedthe world of religious scholars and the issues that were so important to them that theywere (and remain) willing to sacrifice everything, even life. It does not show the world ofactual church people who regard themselves as the body of the living Christ, the devotedfollowers who strive to live good, prayerful lives pleasing to God by imitating the way ofJesus to the best of their ability. This is not a criticism, but I felt the book would have beenimproved with a short section on Christian spirituality to counter all the nitpicking andskullduggery that went on in the theological realm ...

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ZHENG, Xuejun. "Scientism, Nationalism, and Christianity: The Spread and Influence of Kotoku Shusui’s On the Obliteration of Christ in China." Cultura 16, no. 2 (January 1, 2019): 135–49. http://dx.doi.org/10.3726/cul022019.0009.

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Owing to Zhu Zhixin’s introduction and Liu Wendian’s translation, Japanese anarchist Kotoku Shusui’s On the Obliteration of Christ came to have a great impact on China’s Anti-Christian Movement following the May Fourth Movement. What these three texts oppose is not only Christian authority, but also political power. In a continuous line, these writings lay the basic framework for Chinese anti-Christian speech in the 1920s, as the combination of scientism and nationalism began to shape people’s perception of Christianity.

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Journal articles on the topic 'Spread of Christianity'

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