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Artículos de revistas sobre el tema "Christianity and other religions Spirits"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 8 de febrero de 2022

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1

Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colon

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2

Roos, Merethe. "”Jeg skriver for tænkende Mænd, der selv maae kunne prøve Aanderne”: Nikolai Lorenz Fallesens tidsskrift for religionslærere (1793–1808)." Sjuttonhundratal 10 (September 7, 2013): 126. http://dx.doi.org/10.7557/4.2618.

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<p>&ldquo;I am writing for intellectuals who are able to judge the spirits&rdquo;: N. F. Fallesen&rsquo;s Periodical for Teachers in Religion 1793&ndash;1808</p><p><br />This article thematises the first periodical for members of the clergy in Denmark-Norway, Nikolai Lorenz Fallesen&rsquo;s Magazin for Religionsl&aelig;rere, med hensyn til vore Tider (Copenhagen, 1793&ndash;1802) (cont. as Theologisk Maanedsskrivt for F&aelig;drelandets Religionsl&aelig;rere [Copenhagen, 1803&ndash;1808]), and sheds light on how Fallesen uses this

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3

Katz, Paul R. "Bridging the Gaps: Methodological Challenges in the Study of Taiwanese Popular Religion." International Journal of Taiwan Studies 1, no. 1 (2018): 36–63. http://dx.doi.org/10.1163/24688800-00101004.

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This paper critically assesses leading research on Taiwanese popular religion published during the past two decades, including by historians of religion and social scientists. It pays special attention to the challenges (and opportunities) provided by the study of Taiwan’s vibrant religious traditions, which have produced a wealth of textual materials yet can also be researched by using ethnographic methods and collecting survey data. Another conundrum that Taiwanese scholars face involves how to effectively utilise the ever-increasing body of data about religious life in modern Chinese histor

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4

Bokwa, Ignacy. "Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection." Teologia i Moralność 9, no. 2(16) (2014): 167–81. http://dx.doi.org/10.14746/tim.2014.16.2.12.

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Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the wor

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5

Manopo, Dionnysius. "Menggagas Spirit Perjumpaan antara Keuskupan Bogor dan Umat Beragama Lain." MELINTAS 32, no. 3 (2017): 329. http://dx.doi.org/10.26593/mel.v32i3.2697.329-349.

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Christianity exists within the different religious traditions and Christians are aware of this reality as part of their existence. Especially in Asia, this situation has become a basic context to Christianity and the local churches that requires continuous reflections. In Asian reality, religious plurality is not merely a particular situation, but an important stage in the life of the Christianity, which leads to further reflections and even questioning of its existence among the other religions. The Catholic Church in Bogor (the Diocese of Bogor), Indonesia, is one of the example how the chur

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6

Bregman, Jay. "Synesius of Cyrene and the American “Synesii”." NUMEN 63, no. 2-3 (2016): 299–323. http://dx.doi.org/10.1163/15685276-12341424.

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This article explores the Hellenic/Christian synthesis of bishop Synesius and its later influence, especially on nineteenth-century America. Synesius accepted a bishopric despite Neoplatonic reservations concerning Christian doctrine: the uncreated soul pre-exists; the uncreated cosmos is eternal; and the “resurrection” an ineffable mystery, beyond the vulgar. Whether or not born a Christian, his study under Hypatia brought about a conversion to “pagan” Neoplatonism. His attempted synthesis of Hellenism and Christianity was unique, unlike that of any other late antique Christian Platonist. Lat

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7

Brearley, Margaret F. "Jewish and Christian Concepts of Time and Modern Anti-Judaism: Ousting the God of Time." Studies in Church History 29 (1992): 481–93. http://dx.doi.org/10.1017/s0424208400011499.

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One of the major factors which distinguish Judaism and Christianity from virtually all non-monotheistic religions is the concept of time. The Jews were alone among ancient peoples in worshipping the God of Time. In most ancient religions the pagan gods of space, embodied in sacred places and things, were worshipped. Nature was perceived pantheistically, as sacred, inhabited by spirits and devas. Gods of space were visualized in images: ‘Where there is no image, there is no god’, their worship necessarily involving idolatry. Generally anthropomorphic and often personifying man’s own instincts,

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8

Reinhard, Wolfgang. "Max Weber oder das Scheitern an der Religion." Sociologia Internationalis: Volume 56, Issue 2 56, no. 2 (2018): 1–27. http://dx.doi.org/10.3790/sint.56.2.1.

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Der Weltruhm Max Webers geht langsam, aber deutlich zurück. An seinem Lebensthema, der Bedeutung der Religion für die moderne Welt, ist er langfristig gescheitert. Das gilt nicht nur für seine Protestantismus-These, sondern auch für den aufwändigen Versuch, die These durch Vergleich mit anderen Weltreligionen auszuweiten und abzusichern. Er landet dabei in der kolonialistischen Orientalismus-Falle, indem er beweist, was er zuvor vorausgesetzt hatte. Umgekehrt wussten und wissen Vertreter anderer Religionen das protestantische Christentum zur Modernisierung ihrer eigenen Kulturen ‚auszuschlacht

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9

Chau, Adam Yuet. "Household Sovereignty and Religious Subjectification: China and the Christian West Compared." Studies in Church History 50 (2014): 492–504. http://dx.doi.org/10.1017/s0424208400001911.

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This essay is an attempt to explore the cultural logics behind two very different orientations towards spirits (divinities), one Chinese and the other Christian, and the kinds of religious subjects that are produced by practices informed by these two differing orientations. Specifically, I examine the role the household plays in Chinese religious life as a site and structural unit to host different categories of spirits (gods, ghosts and ancestors), and contrast this with the Christian idiom of being hosted by God. In Christianity, God is the supreme host; humans (Christians) can only be guest

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10

Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)." Ethnologia Actualis 14, no. 2 (2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.

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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Z

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11

Jivanyan, Alvard. "Christianization of Fairies in Armenia." Armenian Folia Anglistika 3, no. 1 (3) (2007): 147–51. http://dx.doi.org/10.46991/afa/2007.3.1.147.

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The Armenian church was quite intolerant towards any expression of pagan faith in the early periods of Christianity. Pagan gods and spirits (fairies) were either rejected or labeled as “evil” or were simply “Christianized” acquiring the necessary features to be able to survive in the realm of the new religion. This phenomenon can be observed in various folklore narrations, namely in national tales. The article draws parallels between similar phenomena in other cultures.

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12

Meshkov, Nikolay I., and Dmitriy N. Meshkov. "Spiritual culture as a foundation of psychosomatic health of an individual and society." Humanitarian: actual problems of the humanities and education 20, no. 1 (2020): 92–102. http://dx.doi.org/10.15507/2078-9823.049.020.202001.092-102.

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Introduction. The article examines the influence of spiritual culture on psychosomatic health of people. This topic, often worded as a problem, is a subject of studies for representatives of religions (the article deals with Orthodox Christianity) and scientists of different areas of scientific knowledge. Appropriate addressing and solution of this problem will benefit psychosomatic health of a person and society. Goal of Research. The authors base on the published materials (papers, books) and analyze the positions of the representatives of religion (Orthodox Christianity) and scientists on t

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13

이현주. "The Structural Relationships between Adolescents’ Religious Activities, Community Spirit, Social-emotional Adaptation and Life Satisfaction: Comparison of Christianity and Other Religions." Journal of Christian Education in Korea ll, no. 48 (2016): 79–111. http://dx.doi.org/10.17968/jcek.2016..48.003.

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14

Crafford, D. "Religieë van mense en die verlossende kennis van God." Verbum et Ecclesia 18, no. 1 (1997): 22–33. http://dx.doi.org/10.4102/ve.v18i1.1122.

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Human religions and the saving knowledge of God It has become an accepted practice to speak of the relationship of Christianity to other religions in terms of exclusivism, inclusivism and pluralism. These categories are actually not very helpful. The emphasis must not be on the question of excluding or including people from salvation but rather on a saving knowledge of God. Human religions have a limited or distorted knowledge of the supreme Reality. It is only through self-revelation of God that a true saving knowledge of the ultimate Reality can be attained. This happens through the self-rev

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15

Sugishita, Kaori. "Traditional Medicine, Biomedicine and Christianity in Modern Zambia." Africa 79, no. 3 (2009): 435–54. http://dx.doi.org/10.3366/e0001972009000904.

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The World Health Organization has recognized ‘traditional medicine’ as ade factoand economical substitute for biomedicine in the developing world. Accordingly, the Zambian government aims to integrate ‘traditional healers’, locally known asng'anga, with their biomedical counterparts in a national health care system. Hence, on the one hand,ng'angaelaborate their practice into ‘herbalism’, which could meet scientific standards and fit into the scope of biomedicine. On the other hand, they continue to deal with affliction by positing the existence of occult agents, such as witchcraft and spirits,

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16

Danfulani, Umar Habila Dadem. "Factors Contributing to the Survival of The Bori Cult in Northern Nigeria." Numen 46, no. 4 (1999): 412–47. http://dx.doi.org/10.1163/1568527991201437.

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AbstractThe paper examines factors responsible for the survival of the bori cult as a way of immortalizing maguzanci, i.e. Hausa traditional religion in Northern Nigeria. The paper regards bori as a part of maguzanci which survives as an island within the ocean of Islam. The paper reconstructs the origin and history of the bori cult in Hausaland. It locates this within maguzanci — from its earliest belief in "pagan" spirits (babbaku) to the introduction of "Muslim" spirits (farfaru) when Islam was introduced in Hausaland. Soldier spirits reflect totem spirits, famous hunters and war lords, whi

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17

Herzog, Patricia Snell, David P. King, Rafia A. Khader, Amy Strohmeier, and Andrew L. Williams. "Studying Religiosity and Spirituality: A Review of Macro, Micro, and Meso-Level Approaches." Religions 11, no. 9 (2020): 437. http://dx.doi.org/10.3390/rel11090437.

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This paper seeks to advance the global study of religiosity and spirituality by conducting a meta-analysis of major approaches in the field. While the field, and thus the collected publications, are dominated by Western approaches, particular attention is paid in this analysis to publications from geographies that are not from the United States or Western Europe, especially these world regions: Africa, Asia, and Latin America. Similarly, while the study of religiosity is considerably centered around Christianity, this analysis extends beyond Christianity, to the extent possible in extant studi

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18

Asamoah-Gyadu, J. Kwabena. "'"Christ is the Answer": What is the Question?' A Ghana Airways Prayer Vigil and its Implications for Religion, Evil and Public Space." Journal of Religion in Africa 35, no. 1 (2005): 93–117. http://dx.doi.org/10.1163/1570066052995834.

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AbstractReligion and life, both private and public, remain strongly linked in Africa. This was recently expressed in a prayer vigil organized by Ghana Airways when the staff and management invited a London-based Ghanaian evangelist, Lawrence Tetteh, to lead a 'healing and deliverance' service aimed at exorcizing evil spirits from the affairs of the airline and releasing it from its predicaments. The organization of a healing and deliverance session by a public corporation, it is argued, is symptomatic of the quick African resort to the sphere of religion in the search for solutions to life's d

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19

Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (2020): 165–77. http://dx.doi.org/10.1017/jlr.2020.15.

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Until the second half of the twentieth century, the role of religion in Africa was profoundly neglected. There were no university centers devoted to the study of religion in Africa; there was only a handful of scholars who focused primarily on religious studies and most of them were not historians; and there were relatively few serious empirical studies on Christianity, Islam, and African traditional religions. This paucity of rigorous research began to be remedied in the 1960s and by the last decade of the twentieth century, the body of literature on religion in Africa had expanded significan

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20

Feldmeier, Peter. "Lexical Choice and Rhetorical Expression." American Journal of Islam and Society 35, no. 3 (2018): 61–63. http://dx.doi.org/10.35632/ajis.v35i3.847.

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Many religions understand themselves as fundamentally aligned to a givenculture or people. Hinduism is intrinsically connected to the Indian cultureand caste system. Daoism and Confucianism are highly integrated into theChinese spirit and the cultural mentality of the Orient. Shinto’s cosmology,myths, and rites concern themselves solely with the Japanese. Even in theWest, Judaism locates itself with the people of Israel. Jews welcome converts,but Judaism has never seen itself as a proselytizing religion. Islamis convinced that Muhammad’s message is both universal and constitutesthe highest rev

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21

Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.

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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in

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22

Laugrand, Frédéric. "L’hétéronomie chez les Inuit du Nord canadien. « Des pouvoirs qu’on ne connaît pas »1." Social Compass 64, no. 3 (2017): 328–42. http://dx.doi.org/10.1177/0037768617713653.

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From oral sources collected in the contemporary period, this article re-examines several major categories of Inuit thought, taking into account their transformation following Christianization. In the 20th century, the Inuit have changed many of their practices, whereas at another level – that of schemes – the idea of a heteronomous order has remained more stable. In both contexts of shamanism and Christianity, powers circulate through mediators. The modern idea of being able to produce its own laws, to base society on the full autonomy of actors without ever taking into account the great spiri

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23

Adib, Shohibul. "PERAN NABI MUHAMMAD DAN YESUS KRISTUS DALAM SISTEM PERADILAN TUHAN." Tasamuh: Jurnal Studi Islam 9, no. 2 (2018): 451–86. http://dx.doi.org/10.32489/tasamuh.215.

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In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religi

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24

Westendorp, Mariske, Bruno Reinhardt, Reinaldo L. Román, et al. "Book Reviews." Religion and Society 10, no. 1 (2019): 171–96. http://dx.doi.org/10.3167/arrs.2019.100113.

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Bielo, James, Materializing the Bible. Digital project. http://www.materializingthebible.com.Casselberry, Judith, The Labor of Faith: Gender and Power in Black Apostolic Pentecostalism, 240 pp., notes, index. Durham, NC : Duke University Press, 2017. Paperback, $25.95. ISBN 9780822369035.Clark, Emily Suzanne, A Luminous Brotherhood: Afro-Creole Spiritualism in Nineteenth-Century New Orleans, 280 pp., notes, index. Chapel Hill: University of North Carolina Press, 2016. Hardback, $34.95. ISBN 9781469628783.Cowan, Douglas E., America´s Dark Theologian: The Religious Imagination of Stephen King, 2

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Vallikivi, Laur. "Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 154–81. http://dx.doi.org/10.33302/ermar-2018-007.

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Faith-Based Finno-Ugric Outreach: Estonian Christian Missionaries among Kindred Peoples in Russia This article provides an initial overview of the role of Christianity in the Finno-Ugric movement and the instrumentalisation of Finno-Ugric identity. It analyses the mission activity conducted by Estonians (and Finns to some extent) among speakers of Finno-Ugric (Uralic) languages in Russia. Above all, the writings of missionaries are used as the source – primarily mission publications published in Estonia. The background is the author’s fieldwork conducted among Nenets reindeer herders, who have

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26

Tugnoli, Claudio. "Theodicy of Jean-Jacques Rousseau." European Scientific Journal, ESJ 12, no. 29 (2016): 10. http://dx.doi.org/10.19044/esj.2016.v12n29p10.

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Throughout all of Rousseau’s works there is tension between argumentation and feeling, speculation and intuition, reason and conscience. Reason binds men when they think correctly, but divides them and opposes one to the other when they place it at the service of self-interest, of ambition and of the will to prevail. Conversely, the universality of conscience is immediate and transparent: it transmits the truth of the existence of God, of the freedom of men, of the distinction between good and evil, as well as of the universal principles that are at the roots of human action and of the virtues

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Nggadas, Deky Hidnas Yan. "Monotheisme Yahudi Kuno dan Doktrin Trinitas." JURNAL LUXNOS 4, no. 1 (2021): 53–94. http://dx.doi.org/10.47304/jl.v4i1.123.

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Abstract: This study examines ancient Jewish monotheism and compares it with the doctrine of the trinity in the Bible, particularly in Paul's epistles (Ephesians) and the Gospel of John. Researchers used qualitative methods with an emphasis on biblical studies. Researchers conclude that triadic patterns are central to Paul's theology in Ephesians. On the other hand, from the point of view of the practice of worship and devotion, early Christianity seemed to be dominated by a binitarian or diadid pattern of worship (as Hurtado argues). Was the Holy Spirit worshiped in the worship practices and

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Perkins, Pheme. "Christianity and World Religions." Interpretation: A Journal of Bible and Theology 40, no. 4 (1986): 367–78. http://dx.doi.org/10.1177/002096438604000404.

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The claim of the early church is one that the creative and saving power of God, embodied in the Lord Jesus, calls into being a community which is always trying to live out the implications of the divine refusal to accept cultural, ethnic, political, or other boundaries.

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Sachedina, Abdulaziz. "Symposium on Muslims in Europe." American Journal of Islam and Society 9, no. 2 (1992): 273–75. http://dx.doi.org/10.35632/ajis.v9i2.2564.

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The question of a Muslim minority in the Western context has become animportant one in view of some h-and-hysteria literatu~th at continues to depictthis minority as a threat to Western liberal values and sociopolitical systems.The conference papers were structured around a basic theme of “Muslims, Islam,and Diaspora,” which reveals the difficulty of European scholars as well asgovernment officials in accurately conceptualizing the Muslim experience ofimmigration in the West.To be sure, there is no concept of an eschatological ”promised land” or “holyland” in the Qur’an to suggest “diaspora” -

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Longkumer, Arkotong. "Spirits in a Material World." Numen 65, no. 5-6 (2018): 467–98. http://dx.doi.org/10.1163/15685276-12341509.

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Abstract This article is about woodcarving and the role it plays in religion. It is an attempt to grapple with the idea of heritage as partnership — involving “persons in action,” that is between human and non-human persons — focusing on the work of an artist, Lepten, and the seven themed wooden pillars he and others carved in Mopungchuket village in Nagaland, India. It demonstrates, in this case, how heritage as a process opens up conversations between representing the past and the present in the religious grammar of Baptist Christianity and its relationship with materiality through the mediu

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Matějcková, Tereza. "Hegel’s invisible religion in a modern state: A spirit of forgiveness." Filozofija i drustvo 28, no. 3 (2017): 507–25. http://dx.doi.org/10.2298/fid1703507m.

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This study focuses on the interrelation of freedom, finitude, and reconciliation in Hegel?s understanding of religion. These three moments are found at central stages of Hegel?s treatment of the religious, from Hegel?s early fragments to his mature work. Finitude taking shape in the religious phenomena of a tragic fate, sin, or more generally, failing, is central to Hegel?s philosophical understanding of one-sidedness. As finite, man needs to reconcile with the other, and only as reconciled does he achieve freedom. Hegel credits Christianity with the discovery of the primary essences of spirit

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Race, Alan. "Christianity and Other Religions: Is Inclusivism Enough?" Theology 89, no. 729 (1986): 178–86. http://dx.doi.org/10.1177/0040571x8608900303.

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Roberts, John. "The ‘Returns to Religion’: Messianism, Christianity and the Revolutionary Tradition. Part II: The Pauline Tradition." Historical Materialism 16, no. 3 (2008): 77–103. http://dx.doi.org/10.1163/156920608x315248.

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AbstractThe central strength of the Hegelian dialectical tradition is that reason is not divorced from its own internal limits in the name of a reason free from ideological mediation and constraint. This article holds onto this insight in the examination of the recent (and widespread) returns to religious categories in political philosophy and political theory (in particular Agamben, Badiou, Negri and Žižek). In this it follows a twofold logic. In the spirit of Hegel and Marx it seeks to recover what is ‘rational in religion’; at the same time, it examines the continuing entanglements of polit

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Hammer, Espen. "Hegel as a Theorist of Secularization." Hegel Bulletin 34, no. 2 (2013): 223–44. http://dx.doi.org/10.1017/hgl.2013.13.

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Hegel's philosophy of religion is characterized by what seems to be a deep tension. On the one hand, Hegel claims to be a Christian thinker, viewing religion, and in particular Christianity, as a manifestation of the absolute. On the other hand, however, he seems to view modernity as largely secular, devoid of authoritative claims to transcendence. Modernity is secular in the political sense of requiring the state to be neutral when it comes to matters of religion. However, it is also secular in the sense of there being no recourse to authoritative representations of a transcendent God. Drawin

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Kubaszczyk, Joanna. "„Drzwi zamknięte” czy „otwarte bramy”, czyli tłumacz między profanum a sacrum." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 287–300. http://dx.doi.org/10.14746/pst.2018.33.15.

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The paper reflects on the specificity of the translation of texts belonging to the religious and theolog- ical literature. Religious and theological texts have been translated for millennia, many of them — originating in the sphere of Judeo-Christianity — lie at the core of Western culture. Their trans- lation, especially the translation of the Bible, was accompanied by theoretical reflection (see, for example, Jerome of Stridonium, Martin Luther or Eugene Nida), which permanently influenced the way of thinking about translation in general. The present study answers the question of how the tra

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Lombard, Christo. "Ecology and Pneuma: Needing and Finding Each Other?" Journal of Reformed Theology 6, no. 3 (2012): 262–82. http://dx.doi.org/10.1163/15697312-12341271.

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Abstract A discussion of early contributions on ecological spirituality, such as “rediscovering the Gospel of the Earth” (Tom Hayden), “telling a New Universe Story” (Thomas Berry) and “religion as roots and wings” (Jay McDaniel), serves as sounding board for the much earlier pneumatological reflections on humanity and nature by the Dutch scholar, A.A. van Ruler. In his Trinitarian theology, Van Ruler explored ways of overcoming dualism in Christianity and countering spiritless definitions of reality in science. Christology and ‘incarnation’ need supplementation by Pneumatology and indwelling’

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Bowen, John P. "The Making of a Reflective Practitioner of Mission: What Shaped the Author of Christianity Rediscovered." Mission Studies 30, no. 1 (2013): 86–104. http://dx.doi.org/10.1163/15733831-12341259.

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Abstract Vincent Donovan is best known for his best-selling Christianity Rediscovered (1978, 2003), frequently cited in discussions of the mission of the church in the post-Christendom West. His recently published letters from Tanzania between 1957 and 1973 shed new light on the man and his development. This article identifies some of the influences that shaped Donovan: firstly, the significance of the changing political face of Africa at that time, and how it led Donovan to question what this meant for the future of missions in Africa. Secondly, there were ecclesial influences. One was the ch

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Roberts, John. "The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part I: 'Wakefulness to the Future'." Historical Materialism 16, no. 2 (2008): 59–84. http://dx.doi.org/10.1163/156920608x296079.

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AbstractThe central strength of the Hegelian dialectical tradition is that reason is not divorced from its own internal limits in the name of a reason free from ideological mediation and constraint. This article holds onto this insight in the examination of the recent (and widespread) returns to religious categories in political philosophy and political theory (in particular Agamben, Badiou, Negri and Žižek). In this respect the article follows a two-fold logic. In the spirit of Hegel and Marx, it seeks to recover what is 'rational in religion'; and, at the same time, examines the continuing e

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Simpson, R. T. "The New Dialogue between Christianity and Other Religions." Theology 92, no. 746 (1989): 92–102. http://dx.doi.org/10.1177/0040571x8909200203.

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Martens, Peter W. "Embodiment, Heresy, and the Hellenization of Christianity: The Descent of the Soul in Plato and Origen." Harvard Theological Review 108, no. 4 (2015): 594–620. http://dx.doi.org/10.1017/s0017816015000401.

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The Hellenization of Christianity is a long-standing and notoriously contentious historiographical construct in early Christian studies. While it has been deployed in surprisingly fluid ways, most scholars associate the thesis with Adolf von Harnack, for whom it acquired a decidedly critical valence. The “Hellenic spirit”—a concept Harnack usually left undefined—constituted a threat to the undogmatic gospel of Jesus. Whenever this adversarial Hellenic spirit triumphed, as it inevitably did, it corroded an authentic living Christianity into an institutionalized, dogmatic religion. For many othe

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Robertson, Paul. "De-Spiritualizing Pneuma." Method & Theory in the Study of Religion 26, no. 4-5 (2014): 365–83. http://dx.doi.org/10.1163/15700682-12341267.

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This paper is one of several presented at the 2010sbl naasrsession in Atlanta concerning anachronism and translation in the study of early Christianity. It argues that the concept ofpneuma’s central importance to Paul’s thought makes it a prime candidate to remain untranslated in scholarship. Most scholarship onpneumatranslates this word ‘Spirit’, which imports normative Christian theological implications. This reflects a modern, Western understanding of religion that is derived from thinkers like Kant and Descartes, which privileges dualisms of mind/body and material/spirit, and which foregro

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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.

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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like

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Knitter, Paul F., and Norman E. Thomas. "Selected Annotated Bibliography on Missiology: Christianity and other Religions." Missiology: An International Review 29, no. 2 (2001): 267–70. http://dx.doi.org/10.1177/009182960102900244.

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Hick, John. "The Latest Vatican Statement on Christianity and Other Religions." New Blackfriars 79, no. 934 (1998): 536–43. http://dx.doi.org/10.1111/j.1741-2005.1998.tb01636.x.

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Nnamani, Amuluche-Greg. "The Flow of African Spirituality into World Christianity." Mission Studies 32, no. 3 (2015): 331–52. http://dx.doi.org/10.1163/15733831-12341413.

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Much of the spirituality peculiar to African Christians bears traces of the influence of African Traditional Religions (atr). Prayer traditions like incantations, melodious choruses and appeal to spirits, typical of atr, have infiltrated the religious life of African Christians both at home and in Diaspora, amongst Christians in the mainline churches as well as in the African Independent Churches. Though the flow of African spiritual heritage into Christianity happened in the early history of Christianity, it accelerated in the lives of slaves in diaspora in the West Indies, the Americas and E

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Awaluddin, Muhammad Aiman, and Anisa Safiah Maznorbalia. "A suggestion that Europe also a Muslim: a study from historical and contemporary perspectives." Indonesian Journal of Islam and Muslim Societies 9, no. 1 (2019): 83. http://dx.doi.org/10.18326/ijims.v9i1.83-110.

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In the past century saw that Europe associates themselves as a Christian domain until now. The proclaimation of Edict of Thessalonica in 380 AD made the Nicene Christianity as the state in Roman Empire and saw a transition from paganism to a Christian domain or Christendom. Since its inception, several edict has been enacted and several peace treaties have been broken to diminish an idea of multiculturalism within theirs faith land. The establishment of Muslim rules in Iberian Peninsula has changed the dominion of Christian. Muslims in Spain introduced convivencia, which saw that Abrahamic rel

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Artman, Amy. "Protecting Her Image." Bulletin for the Study of Religion 43, no. 2 (2014): 19–23. http://dx.doi.org/10.1558/bsor.v43i2.19.

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In the panel article "Beautiful Babies, Hidden Mothers, and Plasticized Prisoners: The Display of Bodies and Theories of American Religion," this paper delves into a study of how the mid-twentieth-century “Miracle Woman,” the televangelist Kathryn Kuhlman, used popular media--first radio and then television--to control her own image. The panelist argues that Kuhlman’s deft utilization of television, in particular, enabled her not only to control her own image but also to change the image of charismatic Christianity for postwar American audiences. In addition to crafting an image of herself and

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Hesselgrave, David J. "Christian Communication and Religious Pluralism: Capitalizing on Differences." Missiology: An International Review 18, no. 2 (1990): 131–38. http://dx.doi.org/10.1177/009182969001800201.

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Rather than looking for similarities between Christianity and other religions as stepping-stones, bridges, or points of contact for communicating the gospel to non-Christians, the author suggests that several risks are involved in this endeavor, including the possibility of emasculating propositional truth while coronating personal experience. He then argues that it is the very differences, not the similarities, between Christianity and other religions that hold potential for effective communication of the gospel. The article concludes with three reasons why cross-cultural witnesses need train

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VanderWerff, Lyle L. "Book Review: No other Gospel! Christianity among the World's Religions." Missiology: An International Review 21, no. 3 (1993): 376–77. http://dx.doi.org/10.1177/009182969302100347.

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Neville, Robert Cummings. "Book Review: No other Gospel! Christianity among the World's Religions." International Bulletin of Missionary Research 17, no. 3 (1993): 137–38. http://dx.doi.org/10.1177/239693939301700311.

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