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Relevant bibliographies by topics / Zeal (Christian)

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Academic literature on the topic 'Zeal (Christian)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Zeal (Christian)"

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Pawłowski, Sławomir. "Jesus Christ – Living Rule of Christian life. Ecumenical Dimension of sequela/imitatio Christi." Studia Oecumenica 16 (December 22, 2016): 27–36. http://dx.doi.org/10.25167/so.3198.

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The ideas of sequela Christi and imitatio Christi as a rule of Christian life are all rooted in the words and attitude of Jesus and the Apostles, and then expressed in the teaching of the Church, from the Fathers onwards. They have a great ecumenical importance as a regula vitae for all Christians. In the new millennium, we must show the world the «whole» Christ in His fullness of truth: in the power of the baptismal grace, with the joyful boldness of the Spirit, in ways renewed in methods and zeal. The ecumenical dimension of this following/ imitation Christ rises from his Trinitarian, Christological, pneumatological and baptismal foundation in the perspective of the evangelization.

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NISHIKAWA, SUGIKO. "The SPCK in Defence of Protestant Minorities in Early Eighteenth-Century Europe." Journal of Ecclesiastical History 56, no. 4 (October 2005): 730–48. http://dx.doi.org/10.1017/s0022046905004306.

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The Society for Promoting Christian Knowledge, the SPCK, has been much discussed as the epitome of Anglican evangelistic zeal and is well known for its dedicated work in the distribution of Christian literature. Whereas the fact that continental Protestants were in regular contact with the SPCK has been noted, few attempts have so far been made to examine SPCK relations with continental Protestants. In fact, the SPCK emerges as more and more concerned with its responsibilities towards its persecuted foreign brethren. Thus it is important to place the SPCK in the context of the Europe-wide Protestant Reformation.

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Ma, Li, and Jin Li. "The Tragic Irony of a Patriotic Mission: The Indigenous Leadership of Francis Wei and T. C. Chao, Radicalized Patriotism, and the Reversal of Protestant Missions in China." Religions 11, no. 4 (April 8, 2020): 175. http://dx.doi.org/10.3390/rel11040175.

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Motivated by a patriotic zeal for the national salvation of China, in the 1910s, US-trained Chinese intellectuals like Francis Wei and T. C. Chao embraced a progressive version of Protestantism. While Christian colleges established by liberal missionaries during this time initially contributed greatly to nurturing a generation of intellectual elites for China, its institutionalization of progressive ideas, and its tolerance and protection of revolutionary mobilization under extraterritorial rights, also unintendedly helped invigorate indigenous revolutionary movements. Meanwhile, in the 1920s, anti-Western and anti-Christian student movements radicalized in China’s major urban centers. When the communist revolution showed more promise of granting China independence, Francis Wei and T. C. Chao became optimistic supporters. However, neither of them foresaw the reversal of China missions under the Three-Self Patriotic Movement in the 1950s.

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Underwood, Horace G. "Christianity in Korea." Missiology: An International Review 22, no. 1 (January 1994): 65–76. http://dx.doi.org/10.1177/009182969402200106.

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Christianity in Korea has often been viewed rather superficially. It has been praised for its evangelistic zeal or criticized as being pietistically oriented toward numerical growth with little concern for society. It has been criticized for slavishly copying Western forms and praised by others for struggling for human rights. The author attempts to deepen our understanding of Korean Christianity by taking up such matters as the problems of indigenization, the forms of worship, and Christian social activism as seen against its historical and social background.

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Levy, Ian Christopher. "Useful Foils: Lessons Learned From Jews in John Wyclif's Call for Church Reform." Medieval Encounters 7, no. 2 (2001): 125–45. http://dx.doi.org/10.1163/157006701x00012.

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AbstractAs an ardent advocate for Church reform in the late fourteenth century, John Wyclif found in Jewish history and practices a wealth of material upon which to draw when chastising the present Christian clerical class. Wyclif likens modern friars and prelates to the Jews of the Bible, and concludes that in their avarice and zeal for unscriptural human traditions they have in fact have proven themselves even greater enemies of Christ than the Jews themselves. Though Jews are consistently used as foils, they are not the recipients of gratuitous epithets. Noteworthy is the fact that Wyclif most often employs the term perfidia when speaking of Christian clerics rather than Jews. When he does speak of avarice, treachery, and murder on the part of the Jews those occasions are largely limited to the clerical class, and then in an effort to admonish the Christian clergy of his own day. As Wyclif read the New Testament accounts of Christ and the apostles, thereby forming his vision of an ideal Church, so he read of their adversaries and accepts them as the model for all who oppose his idealized Church.

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Kang, Young Ahn. "GLOBAL ETHICS AND A COMMON MORALITY." Philosophia Reformata 71, no. 1 (December 2, 2006): 79–95. http://dx.doi.org/10.1163/22116117-90000376.

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'Globalization’ is on everybody‘s lips; a fad word fast turning into a shibboleth, a magic incantation, a pass-key meant to unlock the gates to all present and future mysteries. For some, ‘globalization‘ is what we bound to do if we wish to be happy; for others ‘globalization‘ is the cause of our unhappiness. For everybody, though, ‘globalization‘ is the intractable fate of the world, an irreversible process; it is also a process which affects us all in the same measure and in the same way.1 These words of Zygmund Bauman succinctly depict the contemporary situation all of us are facing no matter where we come from. As Christians, it is very difficult for us to oppose globalization, in principle, since Christians have been globalist almost from the start. Even though Christians have historically felt a deep rootedness in a certain national, ethnic or cultural identity, there was always someone or some groups who were ready to transcend their local and cultural bounds. Christian zeal for mission work over the whole globe: “to the ends of the earth” demonstrates this. Christianity is a ‘global religion,‘ even though there is still prejudice to think of it as typically Western. Contrary to the global North, Christianity is rapidly growing in the global South, especially in Africa and Latin America.

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Hollerich, Michael J. "Religion and Politics in the Writings of Eusebius: Reassessing the First ‘Court Theologian’." Church History 59, no. 3 (September 1990): 309–25. http://dx.doi.org/10.2307/3167741.

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Ever since Jacob Burckhardt dismissed him as “the first thoroughly dishonest historian of antiquity,” Eusebius has been an inviting target for students of the Constantinian era. At one time or another they have characterized him as a political propagandist, a good courtier, the shrewd and worldly adviser of the Emperor Constantine, the great publicist of the first Christian emperor, the first in a long succession of ecclesiastical politicians, the herald of Byzantinism, a political theologian, a political metaphysician, and a caesaropapist. It is obvious that these are not, in the main, neutral descriptions. Much traditional scholarship, sometimes with barely suppressed disdain, has regarded Eusebius as one who risked his orthodoxy and perhaps his character because of his zeal for the Constantinian establishment.

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Dimock, Elizabeth. "Women, Missions and Modernity: From Anti-Slavery to Missionary Zeal, 1780s to 1840s." Itinerario 34, no. 3 (December 2010): 53–66. http://dx.doi.org/10.1017/s0165115310000689.

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This paper focuses on women and the early period of the modern missionary movement from the late eighteenth century to the 1830s, considering links between the anti-slavery campaigns and the development of overseas missions within a framework of early twenty-first century understandings of modernity. There are three sections. The first discusses women's writing in relation to anti-slavery, the second examines the shift from women's anti-slavery activism at home to broader activities at home and overseas, while the third focuses on the London-based Female Education Society and its role as an organising body for women in educational work overseas. Connecting the three sections is an understanding of women's lives in a changing world, caught up in Britain's expanding empire. The women described here were mostly from Christian families in a time when religious affiliation was in a state of flux. This paper argues that women's interest in anti-slavery became enmeshed with a desire to bring education to those who would attain freedom and was encompassed in broader understandings of liberty and enlightenment. The desire to educate expanded to include the “heathen” in many parts of the world, and this paralleled the burgeoning of modern missions.

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Litvack, Leon B. "The Balliol That Might Have Been: Pugin's Crushing Oxford Defeat." Journal of the Society of Architectural Historians 45, no. 4 (December 1, 1986): 358–73. http://dx.doi.org/10.2307/990207.

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Augustus Welby Pugin (Fig. 1) was the acknowledged leader of the Gothic revival in 19th-century England. Examples of his work appear everywhere in the country-everywhere, that is, except Oxford. This man was guided by strict principles of "pointed" or "Christian" architecture; however, unlike many architects of his day, Pugin's beliefs were also governed by a fervent-and sometimes oppressive-devotion to the Roman Catholic Church. He was convinced that outward signs of devotion were indispensable, and that the Church of Rome was the true expounder of Christian faith. Pugin would have loved to erect a building based on these principles in what he called "the most Catholic-looking city in England." The aim of this article is to demonstrate that the rejection of Pugin as architect for the new buildings at Balliol in 1843 was not simply a case of a Roman Catholic's working in a hostile Protestant environment; rather, he was dismissed because of the vehemence with which he pressed his own cause and derided that of others. Balliol was a great loss to Pugin; the course of events described in these pages serves as a painful reminder of overabundant zeal in pursuit of a goal.

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Rambo, Shelly. "Haunted (by the) Gospel: Theology, Trauma, and Literary Theory in the Twenty-First Century." PMLA/Publications of the Modern Language Association of America 125, no. 4 (October 2010): 936–41. http://dx.doi.org/10.1632/pmla.2010.125.4.936.

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At the end of the twentieth century, the expansion of trauma from a therapeutic concept to a way of theorizing about the ruptures of history and memory had, in Geoffrey Hartman's words, added a “displaced evangelical intensity” to literary studies (293). The literary turn to trauma highlighted an ethical dimension to practices of writing, reading, and interpretation; texts were then freighted by violence, called to witness the horrors of history, challenging claims to the clarity and accessibility of words and narrative. Hartman conveys his hesitations about this turn by invoking a religious term—“evangelical”—which is etymologically related to gospel, or “good news.” His concern about an infusion of religious zeal into the study of literature may enact a critical refutation of the historical erasure of Jewish origins by Christian claims to “good news.”

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Dissertations / Theses on the topic "Zeal (Christian)"

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Greve, Tobias [Verfasser], and Christian [Akademischer Betreuer] Ries. "Zelluläre Signalwege in microRNA-unterstützter Zell-Reprogrammierung / Tobias Greve ; Betreuer: Christian Ries." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2020. http://d-nb.info/1204005435/34.

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Jasch, Kim Christian [Verfasser]. "Genexpression in primär kutanen B-Zell-Lymphomen mittels custom-made Microarrays / Kim Christian Jasch." Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2009. http://d-nb.info/1023374250/34.

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Jularic, Mario [Verfasser], and Christine [Akademischer Betreuer] Heilmann. "Molekulare Charakterisierung des Staphylococcus aureus-Oberflächenproteins SasC und Rolle in der Zell-Zell-Interaktion / Mario Jularic ; Betreuer: Christine Heilmann." Münster : Universitäts- und Landesbibliothek Münster, 2016. http://d-nb.info/1141178362/34.

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Schmitt, Benedikt B. T. [Verfasser], and Christian [Akademischer Betreuer] Ochsenfeld. "Untersuchungen zur Zell-Virus-Wechselwirkung mittels quantenchemischer Methoden / Benedikt B. T. Schmitt ; Betreuer: Christian Ochsenfeld." Tübingen : Universitätsbibliothek Tübingen, 2011. http://d-nb.info/1162627182/34.

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Grupp, Christina Stephanie [Verfasser], Jürgen [Akademischer Betreuer] Ruland, and Christian [Akademischer Betreuer] Peschel. "ITAM-gekoppelte NK-Zell Rezeptoren aktivieren über den Carma1/Bcl10/Malt1 Komplex NF-κB und MAP-Kinasen zur Produktion von Zytokinen / Christina Stephanie Grupp. Gutachter: Christian Peschel ; Jürgen Ruland. Betreuer: Jürgen Ruland." München : Universitätsbibliothek der TU München, 2012. http://d-nb.info/1032990309/34.

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Stumpf, Christine [Verfasser], and Moritz [Akademischer Betreuer] Felcht. "Analyse der Angiogenese bei primär kutanen B-Zell-Lymphomen / Christine Stumpf ; Betreuer: Moritz Felcht." Heidelberg : Universitätsbibliothek Heidelberg, 2020. http://d-nb.info/120967730X/34.

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Gesterding, Christine [Verfasser]. "Einfluss von Zell- und Bakterienkulturüberständen auf die In-vitro-Differenzierung boviner Makrophagen / Christine Gesterding." Hannover : Bibliothek der Tierärztlichen Hochschule Hannover, 2015. http://d-nb.info/1073848450/34.

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Zhang, Xudong [Verfasser], and Christian [Akademischer Betreuer] Zörb. "Translocation and storage of chloride in chlorine-stressed maize (Zea mays L.) / Xudong Zhang ; Betreuer: Christian Zörb." Hohenheim : Kommunikations-, Informations- und Medienzentrum der Universität Hohenheim, 2021. http://d-nb.info/1227990286/34.

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Cumagun, Christian Joseph R. [Verfasser]. "Molecular and phenotypic analyses of pathogenicity, aggressiveness, mycotoxin production, and colonization in the wheat-Gibberella zeae pathosystem / Christian Joseph R. Cumagun." Beuren, 2004. http://d-nb.info/971298564/34.

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Jakobus, Christina [Verfasser], Sylvia [Gutachter] Hartmann, and Peter [Gutachter] Kraiczy. "Charakterisierung des reaktiven Begleitinfiltrats im HIV-assoziierten klassischen Hodgkin-Lymphom, nodulären lymphozyten-prädominanten Hodgkin-Lymphom und T-Zell/Histiozyten-reichen großzelligen B-Zell-Lymphom / Christina Jakobus ; Gutachter: Sylvia Hartmann, Peter Kraiczy." Frankfurt am Main : Universitätsbibliothek Johann Christian Senckenberg, 2017. http://d-nb.info/1133360831/34.

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Books on the topic "Zeal (Christian)"

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Shanūdah. Holy zeal. [Alexandria, Egypt]: Coptic Orthodox Patriarchate, 1990.

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Lifelong zeal: How to build lasting passion for God. [Place of publication not identified]: Mile2Media, 2012.

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Milton and the rhetoric of zeal. Pittsburgh: Duquesne University Press, 2005.

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Zeal for Zion: Christians, Jews, and the idea of the Promised Land. Chapel Hill: University of North Carolina Press, 2009.

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Ḟeofan. Kindling the divine spark: Teachings on how to preserve spiritual zeal. Wildwood, CA: St. Xenia Skete Press, 2004.

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Ḟeofan. Kindling the divine spark: Teachings on how to preserve spiritual zeal. Platina, Calif: St. Herman of Alaska Brotherhood, 1996.

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Miller, Jon. Missionary Zeal and Institutional Control: Organizational Contradictions in the Basel Mission on the Gold Coast, 1828-1917 (Studies in the History of Christian Missions). Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2003.

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Christopher, Love. The zealous Christian: Taking heaven by holy violence in wrestling and holding communion with God in importunate prayer in several sermons, tending to direct men how to hear with zeal and to pray with importunity. Morgan, PA: Soli Deo Gloria Publications, 2002.

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Zell, Katharina, 1497 or 8-1562., ed. Katharina Schütz Zell. Leiden: Brill, 1999.

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McKee, Elsie Anne. Katharina Schütz Zell. Leiden: Brill, 1999.

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Book chapters on the topic "Zeal (Christian)"

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Chatelain, René, Franz Nachbar, Peter Kind, and Hans Christian Korting. "Retracted Chapter: Langerhans-Zell-Histiozytose (Hand-Schüller-Christian-Krankheit)." In Fortschritte der praktischen Dermatologie und Venerologie, 372. Berlin, Heidelberg: Springer Berlin Heidelberg, 1995. http://dx.doi.org/10.1007/978-3-642-79156-7_60.

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"Revivalists, Pentecostals and Public Zeal." In Nigeria's Christian Revolution, 260–90. Fortress Press, 2008. http://dx.doi.org/10.2307/j.ctv1ddcpvm.14.

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Kraemer, Ross Shepard. "“Five hundred and forty souls were added to the church”." In The Mediterranean Diaspora in Late Antiquity, 43–74. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190222277.003.0002.

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In the Letter of Severus of Minorca on the Conversion of the Jews, it is said that 540 Jews became Christians during one week in February 418. The Letter cunningly positions Christians as actors motivated by pious zeal and love for the Jews, refraining from violence and violating no laws regarding Jews and their synagogues. The underlying reality, if any, was likely quite different. Regardless, the Letter exemplifies and encapsulates many of the issues presented in this book: the reliability and rhetorical purposes of Christian accounts of Jewish conversions; social relations between Jews and Christians in late antique towns; the diverse tactics Christian bishops employed (scriptural debates, threats of violence and social misfortune, and actual mob violence, including burning synagogues and confiscating Jewish books); Roman laws pertaining to attacks on Jews and their synagogues; and the numerous consequences for Jews who became Christians.

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Rodríguez, Rafael. "Zeal That Consumed: Memory of Jerusalem’s Temple and Jesus’s Body in the Gospel of John." In Biblical Interpretation in Early Christian Gospels. T&T Clark, 2020. http://dx.doi.org/10.5040/9780567684134.ch-012.

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"Preserving the Nation’s Zeal: Church Buildings and English Christian History in Stuart England." In The Quest for an Appropriate Past in Literature, Art and Architecture, 707–30. BRILL, 2018. http://dx.doi.org/10.1163/9789004378216_026.

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Gassman, Mattias P. "On the Error of Profane Religions." In Worshippers of the Gods, 48–75. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190082444.003.0003.

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In the mid-340s, Firmicus Maternus, a pagan astrologer turned Christian polemicist, became the first-known author to ask the emperors to abolish traditional cults. This chapter sets On the Error of Profane Religions in the context of Constantinian legislation and of the urban Roman religious milieu to which Firmicus had previously belonged. Often (and too quickly) dismissed as a self-serving work by an ill-tutored convert, Firmicus’ polemic aims not just to spur Constantine’s sons towards greater zeal but to end the Devil’s dominion over mankind. In the work’s first half, Firmicus targets the cults most popular in the city of Rome. Dismissing philosophical allegories, he argues that traditional rites teach their worshippers immorality. Juxtaposing Christian scripture and pagan ritual formulas in the work’s second half, he depicts polytheistic cults as a unified religious system counterfeited by the Devil from the Christian truth—a major departure from earlier polemicists’ conceptions of polytheism. Firmicus’ appeals to the emperors were rooted in the fundamental Christian conviction that idolatry would someday be abolished; that victory had, however, come much closer to realisation, in the years after Constantine’s endorsement of Christianity, than Lactantius had thought possible.

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Schroeder, Caroline T. "Exemplary Women." In Melania. University of California Press, 2016. http://dx.doi.org/10.1525/california/9780520292086.003.0004.

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The Life of Melania the Younger is filled with emotional language and emotionally charged interactions between characters. Desire, zeal, distress, and other emotions paradoxically drive events in a narrative about a woman exceedingly successful in the art of self-control. This chapter examines the function of emotions at the intersection of gender, class, and religion in the Life of Melania the Younger and within the context of late antique hagiography, which typically privileged desire, grief, and maternal love as the standard feminine emotional repertoire. The Life provides a handbook in elite emotional behavior for the emerging Christian ascetic set by presenting a woman deft at the art of public and private self-fashioning.

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McNees, Eleanor. "Woolf’s Imperialist Cousins: Missionary Vocations of Dorothea and Rosamond Stephen." In Virginia Woolf and Her Female Contemporaries. Liverpool University Press, 2016. http://dx.doi.org/10.5949/liverpool/9781942954088.003.0009.

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Now largely ignored, perhaps because Virginia Woolf mercilessly disparaged them in her diaries and letters, the two youngest daughters of James Fitzjames Stephen (Leslie Stephen’s older brother), Rosamond and Dorothea, together created a modest historical and literary legacy in their vocations and writings. Both embodied a characteristic Woolf and her father most despised—a religious missionary zeal reminiscent of the Stephen family’s strong evangelical roots in the Clapham sect of the 1830s. Dorothea’s and Rosamond’s writings reflect a desire to convert their respective audiences to a particularly English Christian perspective. Both moved to former British colonies, Dorothea to southern India where she taught in Christian religious schools, and Rosamond to Ireland where she founded the Church of Ireland-affiliated Irish Guild of Witness. In their separate endeavors they espoused and promoted their father’s beliefs in British superiority with its consequent civilizing mission. This essay reads Dorothea’s and Rosamond’s written records as examples of a revived British imperialism that Woolf inherited but strongly criticized. It suggests that Woolf’s negative reaction to her Stephen cousins who embodied that religious/imperialist ethos is more complex than has been previously acknowledged.

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Covey, R. Alan. "Transcendent Inca." In Inca Apocalypse, 491–515. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190299125.003.0013.

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Philip II died in 1598, around the time the last living witnesses of the Inca world passed away. This chapter looks at the Andes in the early 1600s, describing the Christian zeal of the Inca nobles living in Cuzco, as well as the lingering influence of Inca women. The chapter traces how the most prominent Incas blended into the Spanish nobility and moved to Spain. It also describes the spiritual coming of age of Lima as a capital where multiple future saints ministered to a diverse population. Catholic officials in Lima fought against the heretical practices of the city’s lower classes, as well as the persistence of traditional Andean religion in the surrounding highlands. After there were no more Inca rulers or witnesses to their empire, the Inca story was taken up in a broad range of European literary genres. In the Andes, the Inca became a symbol of organized resistance to Spanish colonial rule, one that inspired native rebellions, as well as Peru’s independence movement.

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Price, David H. "Word Made Image." In In the Beginning Was the Image, 209–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190074401.003.0005.

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During the formative decades of the Reformation, Lucas Cranach filled sacred places with evangelical art distinctively grounded in biblicism. He and his workshop (including Lucas Cranach the Younger) were innovators in all the key areas of art production: the publication of the new Bibles, the invention of biblical imagery for the new theology (motifs including Law and Gospel, Christ blessing the children, Christ and the adulteress, and Crucifixion with the centurion), the reformation of the retable altar (including the first and most influential Protestant altarpieces), and the portrayal of the electors of Saxony as guardians of the new church and the promotion of Luther and Melanchthon as biblical authorities. From the perspective of traditional Christian art, their images often owed as much to a spirit of renovation as to the zeal of revolution. In opposition to iconoclastic Protestants, Cranach consistently demonstrates the vitality of visual biblical art as an evangelizing medium and as a theological discourse.

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