Relevant bibliographies by topics / Western Christian civilization

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Western Christian civilization'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Western Christian civilization"

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Demchuk, R. V. "Formation of Eastern Christian civilization (religious context)." Ukrainian Religious Studies, no. 17 (March 20, 2001): 3–12. http://dx.doi.org/10.32420/2001.17.1122.

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At one time, A.J.Toynby regarded as civilizations of the "third generation" three civilizations that were formed during the transition from the Old City to the Middle Ages on the basis of the sociocultural, in particular, the religious, property of the ancient and Middle Eastern peoples: Western Christianity, Eastern Christianity, and Muslim. The first two, as is known, had two spiritual Christians, which resolutely differed only in the middle of the XI century. But at the civilization level, the distinction between the East Christian and Western Christian worlds began with the final antiquity.
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Lenkiewicz, Tomasz. "Wpływ europejskiego dziedzictwa kulturowego w sferze idei i wartości na tożsamość współczesnej Europy." Cywilizacja i Polityka 15, no. 15 (October 26, 2017): 90–110. http://dx.doi.org/10.5604/01.3001.0010.5460.

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Europe is distinguished by its cultural and civilizational difference, defined throughout the history as a Latin, Christian, European and Western civilization. The ideological breakthrough in the development of this civilization has been, first of all, caused by the French Revolution (1789-1799), that refined values and ideas of the European communities. Contemporary character of the Western civilization (revealing the crisis of the axiological layer), was shaped in a long historical process, being under the influence of ideas considered to be the most important in particular historical epochs.
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Byshok, Stanislav O. "“Clash of Civilizations” Concept in the EU Right-Wing Populists’ Discourse." RUDN Journal of Political Science 21, no. 4 (December 15, 2019): 745–54. http://dx.doi.org/10.22363/2313-1438-2019-21-4-745-754.

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The concept of “clash of civilizations”, proposed by S. Huntington in the early 1990s, has been controversial, yet has found a solid following, primarily among the right side of the political spectrum in Europe and the US. Since such humanitarian aspects as culture, religion, civilization and national identity are central to modern political debates in the West, it is essential to delve more deeply into civilizational discourse of political actors. This article examines the idea of “clash of civilizations” in the rhetoric of three key right-wing populist parties of the EU: the French “National Rally” (“Rassemblement National”), the Hungarian “Fidesz” and the Dutch “Party for Freedom” (“Partij voor de Vrijheid”). While Huntington wrote about clashes of nations, representative of different civilizations, the right-wing populist focus on civilization clashes at national levels, primarily between Muslim immigrants coming to the EU, whose beliefs are pictured as intrinsically hostile to western values, and native-born Europeans who supposedly hold “JudeoChristian” civilizational identity. Judeo-Christian identity can de described as an “imaginary community” comprising some aspects of Christianity, Enlightenment & humanistic philosophy, which implies secularism and respect for human rights.
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Duchesne, Ricardo. "Christianity is a Hellenistic Religion, and Western Civilization is Christian." Historically Speaking 7, no. 4 (2006): 15–18. http://dx.doi.org/10.1353/hsp.2006.0056.

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Pawluczuk, Włodzimierz. "THE CONCEPT OF CIVILIZATIONAL BOUNDARY." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 57–63. http://dx.doi.org/10.3846/2029-0187.2009.1.57-63.

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In this paper the concept of the boundary of civilizations is discussed on the example of Polish‐Belarusian and Polish‐Ukrainian borderlands. The author starts from the assumption, shared by many historians and sociologists, that civilizations are real cultural entities based on certain long‐lasting patterns of symbolical order. Those patterns are closely related to respective religions like Catholicism and Orthodoxy, but they act even though people's religiosity is weak. The differences between Western Christian and Eastern Christian patterns remain important in a secularized world as well. The author analyses how these civilization differences influence both cross national and political identities in countries, situated on the boundary of civilizations. He shows, in particular, how symbolic patterns shape the identity of Catholic minority in modern Belarus and that of Orthodox minority in today's Poland.
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Johnston, David. "Contours of an Islamo-Christian Civilization." American Journal of Islam and Society 23, no. 4 (October 1, 2006): 104–11. http://dx.doi.org/10.35632/ajis.v23i4.1584.

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Books Reviewed: Jack Goody, Islam in Europe. Cambridge: Polity Press,2004; Richard W. Bulliet, The Case for Islamo-Christian Civilization. NewYork: Columbia University Press, 2004; James A. Bill and John Alden Williams,Roman Catholics and Shi’i Muslims: Prayer, Passion, and Politics.Chapel Hill and London: University of North Carolina Press, 2002.There can be no doubt that the twenty-first century has begun – and continues– under the ominous cloud of enmity between Muslim groups or nationsand western ones, from the attacks on American soil on 11 September 2001to those in Madrid and London, to the invasions of Afghanistan and Iraq, andnow in the growing tension with Iran. Unsurprisingly, this has spurred amushrooming of publications on the troubled relations between “Islam andthe West,” with almost every book pointing out the bold Christian rhetoricemanating from a militarily aggressive White House.Kenneth Cragg, the veteran Christian expositor of the Qur’an, more prolificthan ever in his nineties (seven titles since 2002), astutely named one ofhis latest books The Qur’an and the West (Georgetown University Press:2006). Not only is “Islam” misleading in terms of the wide diversity of cultures,sects, and spiritualities inspired by the Qur’an and the Hadith literature,but for Cragg, Muslims in today’s globalized world, whether living as“exiles” in the West or within Muslim-majority states, will have to choosebetween the vulnerable faith proclaimed in the early years in Makkah andthe religion cum political rule exemplified by the Prophet in Madinah. Asusual, Cragg also challenges the Christian side, which, in its American incarnation,largely rationalizes the use of power to extend its hegemony fromIsrael-Palestine to Central Asia in the name of democracy.Though all three books under review here share Cragg’s motivation toreduce tension and foster greater understanding between Muslims andChristians, only the third (on Shi`ites and Catholics) represents the kind oftheological dialogue that Cragg and others have nourished over the years ...
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Volkonsky, Victor A. "Opposition of Civilizations and the Role of State in the Era of Multipolar World." Economics of Contemporary Russia, no. 1 (March 29, 2021): 77–96. http://dx.doi.org/10.33293/1609-1442-2021-1(92)-77-96.

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To study long-term socio-economic processes and the factors that determine them, two methods, two approaches are usually used at the present time: the theory of the cyclic change of world economic structures (WES) and the theory of the evolution of civilizations. In the theory of civilizations, attention is focused mainly on the factors that have the most long – ​term impact on economic and social processes, namely, on value-sense factors and the principles of the structure of society. The current spiritual, ideological, and geopolitical opposition – ​the confrontation between the American-style approach to globalization and the multipolar world (MPW) – ​can be seen as the most important engine and threat to historical development. The purpose of the article is to describe this confrontation in the language of the theory of civilizations. The article describes the civilizational turning point, the transformation of Christian Western Europe into the civilization of the capitalist West. The main task of this transformation was to eliminate all the traditional highest senses and ethical restrictions for the domination of the capital accumulation attitude and the ideology of individualistic liberalism. The article presents some features of the MPW that allow us to consider it (along with the concept of transition to a new, integral WES) as an emerging new civilization, an alternative to the civilization of the West. The leaders of the development of the new civilization are Russia and China. In these civilizations, the most important sense center is the state. In Russia, the focus on perfecting and heightening the status of the state can largely compensate for the decline of spiritual and ideological factors. This article is a continuation of the articles (Volkonsky, 2018; Volkonsky, Gavrilets, Kudrov, 2020).
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de Vries, Lourens. "The Book of True Civilization: The Origins of the Bible Society Movement in the Age of Enlightenment." Bible Translator 67, no. 3 (December 2016): 331–50. http://dx.doi.org/10.1177/2051677016670231.

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The Bible Society movement has its roots in the ideologies and social practices of the Enlightenment that led to a radical reconceptualization of the Christian religion and to the construction of a non-confessional and non-denominational Christian domain, with non-denominational Bibles and strong emphasis on a common non-confessional core of fundamental “simple” Christian truths and on the virtues of tolerance, civilization, knowledge, and learning. It is in these Enlightenment contexts that a new type of evangelistic Bible translation emerges with a missionary goal of spreading Christian civilization, in dozens of non-Western languages. At the same time we see another new type of Bible translation in Western languages: enlightened Bibles, not meant for the pulpit but for the home, to educate, instruct, civilize, and enlighten their readers. These enlightened Bibles incorporated results of modern, enlightened biblical scholarship, and strongly deviated from the authorized versions.
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Gozzi, Gustavo. "History of International Law and Western Civilization." International Community Law Review 9, no. 4 (2007): 353–73. http://dx.doi.org/10.1163/187197407x261386.

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AbstractThis paper discusses the origins 19th-century international law through the works of such scholars as Bluntschli, Lorimer, and Westlake, and then traces out its development into the 20th century. Nineteenth-century international law was forged entirely in Europe: it was the expression of a European consciousness and culture, and was geographically located within the community of European peoples, which meant a community of Christian, and hence "civilized," peoples. It was only toward the end of the 19th century that an international law emerged as the expression of a "global society," when the Ottoman Empire, China, and Japan found themselves forced to enter the regional international society revolving around Europe. Still, these nations stood on an unequal footing, forming a system based on colonial relations of domination. This changed in the post–World War II period, when a larger community of nations developed that was not based on European dominance. This led to the extended world society we have today, made up of political systems profoundly different from one another because based on culture-specific concepts. So in order for a system to qualify as universal, it must now draw not only on Western but also on non-Western forms, legacies, and concepts.
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Azemova, A. A. "SECULARISM AND NATIONALISM AS MISSIONERS OF WESTERN CHRISTIAN CIVILIZATION IN THE ISLAMIC WORLD." Herald of KSUCTA n a N Isanov, no. 3-2020 (October 5, 2020): 371–74. http://dx.doi.org/10.35803/1694-5298.2020.3.371-374.

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Dissertations / Theses on the topic "Western Christian civilization"

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Boothe, Hyacinth I. "Gospel and culture : accommodation or tension? : an enquiry into the priorities of the Gospel in the light of Jamaica's historico-cultural experience vis-à-vis Western Christian civilization." Thesis, University of St Andrews, 1989. http://hdl.handle.net/10023/7105.

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In this thesis we enquire into the essence and mission of Christianity in the light of the Jamaican historico-cultural experience. Chapter one is devoted to a partial investigation into the nature of Western Christianity vis-a-vis Western Civilization - the modern dilemma, its historical beginnings and development, its response to philosophical ideas and other cultural positions, Church-State relations, its divisions, and its social attitude. We next identify the major elements in the Jamaican experience as revealed in the impact of the Spanish conquest on the original Arawak population, the enslavement of African Peoples, and the post-slavery repercussions vis-a-vis Western Christianity. In order better to understand the New Testament Gospel we locate its origin in the Old Testament examining its relationship with the Law and Temple, Priesthood and Prophets, observing its social implications, and we follow it en route to the New Testament. In chapter four we engage in a brief examination of the Hellenistic cultural environment including the Jewish Diaspora, in order to have a grasp of the initial interaction between Gospel and Culture. Our concern in chapter five is to recover the essence of Jesus' proclamation of the Gospel as witnessed to in the Synoptics. From this go on to examine its transmission to the wider Hellenistic milieu, concentrating on the Pauline and Johannine presentations. Finally it is argued that the Gospel in its transmission across cultures should be proclaimed, as far as possible, without cultural accretions; that the prevailing categories and symbols understood within the indigenous Jamaican culture be appreciated and, where possible, appropriated for purposes of communication; and, fundamentally, that in all circumstances the Church should faithfully guarantee a synchronization between its message and action, and Jesus' Gospel of the Kingdom of God, described in terms of Good News to the Poor.
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Books on the topic "Western Christian civilization"

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Reconstructing western civilization: Irreverant essays on antiquity. Selinsgrove: Susquehanna University Press, 2005.

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Tinsley, Barbara Sher. Reconstructing western civilization: Irreverent essays on antiquity. Selinsgrove, Pa: Susquehanna University Press, 2006.

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Kʻŭrisŭtʻopʻŏ Dosŭn ŭi Kidokkyo munhwa wa kyoyuk. Kyŏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo, 2006.

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The God that did not fail. New York: Encounter Books, 2006.

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Christian College Coalition (U.S.), ed. History through the eyes of faith: Western civilization and the Kingdom of God. San Francisco: Harper & Row, 1989.

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Gittler, John L. Catholic Poland and the crisis of Western civilization. Chicago: St. Hyacinth Society for the Study of Polish History, 1987.

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The Christian legacy: Taming brutish human nature in Western civilization. St. Paul, MN: Life Wisdom Books, 2011.

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Schaeffer, Francis A. A Christian view of the west. 2nd ed. Westchester, Ill: Crossway Books, 1985.

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Religion and the rise of western culture. New York: Doubleday, 1991.

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B. J. Van der Walt. The liberating message: A Christian worldview for Africa. Potchefstroom: Potchefstroom University for Christian Higher Education, Institute for Reformational Studies, 1994.

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Book chapters on the topic "Western Christian civilization"

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Dunn, Dennis J. "Western Civilization." In A History of Orthodox, Islamic, and Western Christian Political Values, 57–87. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_4.

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Dunn, Dennis J. "Orthodox Civilization." In A History of Orthodox, Islamic, and Western Christian Political Values, 13–28. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_2.

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Dunn, Dennis J. "Islamic Civilization." In A History of Orthodox, Islamic, and Western Christian Political Values, 29–55. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_3.

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"Creating Western Civilization at Columbia University." In Christian, 32–54. Harvard University Press, 2018. http://dx.doi.org/10.4159/9780674985759-003.

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"Challenging Western Civilization at Howard University." In Christian, 55–81. Harvard University Press, 2018. http://dx.doi.org/10.4159/9780674985759-004.

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Kroeber, A. L. "Christian Sources of Western Civilization." In Culture & Civilization, 1–12. Routledge, 2018. http://dx.doi.org/10.4324/9780203794128-1.

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Folkerts, Menso, Barnabas Hughes, Roi Wagner, and J. Lennart Berggren. "General Introduction." In Sourcebook in the Mathematics of Medieval Europe and North Africa, edited by Victor J. Katz. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691156859.003.0001.

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This introductory chapter provides a brief background to the interchange of mathematical knowledge across three civilizations during the medieval period, as well as this volume's editing and publication history. Medieval Europe, from around 800 to 1450, was a meeting place of three civilizations: the Latin/Christian civilization that was forming on the foundation of the defunct Western Roman Empire; the Jewish/Hebrew civilization, which witnessed great scholarly activity in every location where Jews resided; and the Islamic/Arabic civilization, whose European center was in Spain, but which had a close relationship with the Islamic civilization of North Africa. The scope and diversity of these sources has, in turn, presented some challenges which led to certain editorial features prevalent in the following chapters.
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Berger, David. "The ‘Jewish contribution’ to Christianity." In Jewish Contribution to Civilization, 80–97. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113522.003.0006.

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This chapter explains how the discussion of Christianity's Jewish legacy on either side of the interreligious divide developed in the late nineteenth and twentieth centuries. It cites Jewish apologetics and Christian antisemitism that confronted one another against the background of the new biblical criticism. It also covers the universalist prophetic ethic that was immortalized in the liberal Protestant denominations in Christianity and outweighed the Mosaic law at the bedrock of traditional Judaism. The chapter looks at Judaism's efforts to define its own contours and penetrate the depths of its soul as it encounters the dominant Western faith. It identifies the extent of the Jewish role and the positive assessment of discipline, field, or ideal that Jews had allegedly contributed.
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Heschel, Susannah. "Judaism, Islam, and Hellenism: The Conflict in Germany over the Origins of Kultur." In Jewish Contribution to Civilization, 98–124. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113522.003.0007.

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This chapter discloses how the Jewish–Christian encounter spilled over into the study of other non-Western 'others' in Germany. It describes German intellectuals who referred to classical Hellenism as the cultural and racial foundation of the Aryan ideal and German-Jewish scholars who explained how the biblical religion of Israel was indeed the progenitor of contemporary German Kultur. It also discusses classical Islamic civilization as the cultural context in which Judaism had flourished in earlier times, especially along rationalist, philosophical, and aesthetic lines. The chapter argues that Islam preserved the genuine legacy of the Greeks more than Christianity. It reveals how rational Judaism, which had once spawned both the teachings of Jesus and those of Muhammad, continued to carry the torch forward into modernity.
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Nava, Alejandro. "Christian Soul and the Revolt of the Slave." In In Search of Soul. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520293533.003.0004.

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This chapter considers how Friedrich Nietzsche had seized on a fundamental fact about Christianity: that it bears the ignoble mark of a slave. In Nietzsche's view, Christianity represents a slave revolt against all the noble principles of antiquity and the introduction of base and grotesque values into Western civilization. As an affront to classic aristocratic taste, Christianity took vengeance on Rome by adopting the ghetto tongue and style of its Jewish brothers and sisters and used it to curse and subvert the patrician values of Greco-Roman culture. For Nietzsche, these “oriental slaves” upended the cherished achievements of Greco-Roman culture and instigated a carnival-like subversion of Roman hierarchies, a world turned upside down.
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