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Articles de revues sur le sujet « Christianity »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 25 juillet 2025

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1

Varacalli, Thomas F. X. "In Defense of Christian Exceptionalism." Catholic Social Science Review 25 (2020): 43–50. http://dx.doi.org/10.5840/cssr20202526.

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Steven D. Smith persuasively shows that paganism and Christianity are in a culture war that spans two thousand years. Throughout his book, he shows that Christianity is the exceptional religion in three ways. First, Christianity is more authentically open to philosophy than paganism. Second, Christianity does not sacralize the State. Third, Christianity provides a more fulfilling understanding of sexual ethics. Despite the exceptionalism of Christianity, it is currently facing a significant challenge from a renewed and secularized paganism. This secularized paganism is attractive due to the fa

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Sariri, Meilina Simon. "Violence in the Religious Language of Christianity: Historical Analysis of Christian Religious Language Containing Violence as a Source of Critical Theology." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 20, no. 1 (2024): 11–19. http://dx.doi.org/10.46494/psc.v20i1.347.

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Historical fact indicates that the religious language of Christianity is rife with violence. The spiritual language is echoed in such bloody tragedies as war, murder, and punishment. This study aimed to encourage Christianity to understand violent religious language by viewing it in a reflective frame. The study uses qualitative methods to analyze history, so the literature that records the incidents of Christianity's involvement in violence is used. Analysis of the various literature produced two essential things as critical reflections on Christian theology. Based on historical facts of Chri

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Löhr, Winrich. "Christianity as Philosophy: Problems and Perspectives of an Ancient Intellectual Project." Vigiliae Christianae 64, no. 2 (2010): 160–88. http://dx.doi.org/10.1163/157007209x453331.

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AbstractThe article explores the profile, context and consequences of Christianity’s self definition as a philosophy in the ancient world. It proposes a distinction between, on the one hand, the practice of teaching philosophy in small Christian schools, and, on the other hand, an intellectual discourse that proclaimed Christianity as the true and superior philosophy. It is argued that Christianity’s self definition as a philosophy should not be viewed as merely an accommodation to an intellectual fashion. It is shown how Christianity could be understood and practised as a philosophy in the an

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Kretzmann, Norman. "Reason in Mystery." Royal Institute of Philosophy Lecture Series 25 (March 1989): 15–39. http://dx.doi.org/10.1017/s0957042x00011226.

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The philosophy in Christianity is both inert and active. The late Greek metaphysics around which Christian doctrine first developed is Christianity's inert philosophical skeleton. Even if the dehellenizers could succeed in their efforts to remove it, Christianity itself would be unrecognizable without it. But the philosophy that is in Christianity actively, the enterprise of philosophical theology, is in it insecurely and only intermittently because it seems vulnerable to important religious and philosophical objections. As I see it, philosophical theology can be and actually has been successf

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Aguilan, Victor. "Spirituality of Struggle." Asia Journal Theology 38, no. 1 (2024): 1–16. http://dx.doi.org/10.54424/ajt.v38i1.89.

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The Philippines is known to be the only predominantly Christian country in Asia. Christianity in both Catholic and Protestant forms came with the Western colonizers. However, despite its identification with the colonizers, Christianity became the faith of the ordinary Filipinos. Western Christianity, the religion of the colonizer, became Filipino Christianity, the religion of the struggling people for independence and self-determination. Philippine Christianity developed an anti-West and anti-colonial character. It became part of the Filipino postcolonial national identity. However, neocolonia

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Law, Easten, and Joel D. Daniels. "Introduction." Journal of World Christianity 13, no. 2 (2023): 75–80. http://dx.doi.org/10.5325/jworlchri.13.2.0075.

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Abstract This short essay introduces the collection of articles featured in this special issue on interreligious learning in Chinese Christianity and religions, setting the contents of the issue in the larger context of world Christianity and Chinese Christianity’s dual quest to understand both the church’s internal diversity and its outward relationships to other faith traditions.

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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (2017): 125–31. http://dx.doi.org/10.1558/isit.33162.

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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Chri

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Huang, Jianbo, and Mengyin Hu. "Trends and Reflections." Review of Religion and Chinese Society 6, no. 1 (2019): 45–70. http://dx.doi.org/10.1163/22143955-00601004.

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Christianity in China has achieved a rapid growth in population since the 1980s. This article mainly reviews empirical studies on Christianity from 2000 to the present. Drawing on statistics from the China Academic Journal Network Publishing Database (cajd), this article begins with an analysis of the trends in both quantity and research interests of large-scale empirical studies. Categories of churches are defined and applied to the analysis of various topics related to Christianity in China and to academic questions addressed by Chinese scholars. The article also discusses theoretical framew

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Seaman, John W. "Hobbes and the Liberalization of Christianity." Canadian Journal of Political Science 32, no. 2 (1999): 227–46. http://dx.doi.org/10.1017/s0008423900010477.

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AbstractHobbes regarded traditional Christianity as one of the leading threats to the preservation of civil peace. This article argues that he responded to this threat by developing an innovative reinterpretation of Christianity designed to tame it from within. This reinterpretation involved the reshaping of leading Christian doctrines around the same liberal principles that underlie his conception of political authority, the natural law principles of equality of right and inalienable rights. Although this political “liberalization” of Christianity may well have enhanced the prospects of civil

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Swamy, Muthuraj. "Moving Beyond ‘Christian Relations to Other Religions’: A Postcolonial Critique of Interreligious Dialogue." Modern Believing: Volume 62, Issue 4 62, no. 4 (2021): 358–67. http://dx.doi.org/10.3828/mb.2021.22.

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Interreligious dialogue involving Christianity has many of its roots in European colonialism. In order that interreligious peacebuilding works effectively among communities, it is important to decolonise dialogue. Such a task will involve critiquing the dominant ‘Christian relations to other religions’ approach where Christianity’s points of view are often brought to the centre. It will encourage Christian reflections of ‘other religions’ relations to Christianity’, which can create possibilities to explore how and why other religions build relations with Christianity, and for learning from th

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Hof, Eleonora. "Het gewicht van het zwaartepunt: Recht doen aan het wereldchristendom." NTT Journal for Theology and the Study of Religion 68, no. 4 (2014): 261–76. http://dx.doi.org/10.5117/ntt2014.68.261.hof.

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Uncritically claiming that Christianity’s centre of gravity has shifted from the West to the global South is problematic because such a claim does not pay sufficient attention to the underlying power dynamics at play. I critique the popular conception of World Christianity where the West is tacitly omitted from the ‘World’ of World Christianity and therefore retains its normative character. Furthermore, I critique the usage of the concept of centre of gravity, because it perpetuates the language of power. Dismantling the binary between the West and ‘the rest’ involves both a theological reappr

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Aihiokhai, SimonMary Asese. "Where/How/For What Purpose Is Christ Being Proclaimed Today: Rethinking Proclamation in the World of Peripheries." Religions 14, no. 3 (2023): 382. http://dx.doi.org/10.3390/rel14030382.

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The content of proclamation cannot go unqueried if the much-needed work of addressing the structures of marginalities that play out in Christianity is to be completed. This task is urgent in order to address the role of Christianity in contemporary societies. To think that the proclamation of Christ is itself neutral, is to refuse to address how the structures that Christianity creates decide the fate of many in the world. A close study of the peripheries that Christian ecclesial structures create reveals the emergence of a form of a decolonial response to the agenda inherent in the embrace of

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LeFebvre, Jesse R. "The Oppressor’s Dilemma." Journal of Religion in Japan 11, no. 2 (2021): 109–38. http://dx.doi.org/10.1163/22118349-20210001.

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Abstract For the last thirty-five years, the majority of Japanese wedding ceremonies have involved Christianity, but scholars have struggled with Christianity’s increasingly prominent place within the Japanese religious landscape. The tendency has been to refute the religiosity of Christian weddings and embrace the rhetoric of Japanese essentialism. However, following its prohibition in 1612, the ongoing “eradication” of Christianity defined the very nature of Japanese subjecthood, made Christianity indispensable to the Japanese state, and entrenched ritualized acts of disassociation from the

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Jelangdeka, Kresentia Madina, and Bayu Kristianto. "Nature through God’s Eyes: Eco-theological Perspectives in Paul Schrader’s First Reformed." Journal of Language and Literature 21, no. 2 (2021): 212–27. http://dx.doi.org/10.24071/joll.v21i2.2935.

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Environmental crisis is one of the major issues that humankind is facing today. The crisis can be discussed through a Christian perspective, as the relationship between Christianity and environment has been long discussed for its complexities. Eco-theology is one of the ways for Christianity to bridge its teaching to the environmental crisis. First Reformed, a 2017 film directed by Paul Schrader, is one of the films depicting the interplay between Christianity and environmentalism. This paper examines how First Reformed portrays the process of reconciling Christianity and environmentalism. Usi

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Cheishvili, Nani. "Christianity and Feminism." International Journal of Science and Research (IJSR) 10, no. 5 (2021): 893–95. https://doi.org/10.21275/sr21514004105.

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BARRON, Joshua Robert, and Martin MUNYAO. "In memory of those who went before, in honor of those who follow behind: Introducing African Christian Theology." African Christian Theology 1, no. 1 (2024): 1–5. http://dx.doi.org/10.69683/4yys6m08.

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Describing the shift of World Christianity from the Global North to the Global South, Mark Noll posited that “as much as the new shape of Christianity in the world affects general world history, much more does it influence matters of Christian belief and practice.”1 Given global Christianity’s shift to the South, Christian beliefs and practices in recent decades have not been driven by Western Christian theology. Nearly thirty years ago, western scholars recognized that the majority of Christians on the face of the earth are found in Africa, Asia, and Latin America — and that “the proportion .

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Patterson, Amy S. "African Christianity rising: Christianity's explosive growth in Africa." Canadian Journal of African Studies / Revue canadienne des études africaines 49, no. 2 (2015): 440–42. http://dx.doi.org/10.1080/00083968.2015.1036520.

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Holloway, Carson. "Christianity, Magnanimity, and Statesmanship." Review of Politics 61, no. 4 (1999): 581–604. http://dx.doi.org/10.1017/s0034670500050531.

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This article investigates whether Aristotelian magnanimity is compatible with Christianity. According to Aristotle, this virtue is displayed in claiming and deserving great honors and accompanied by a disdain for others, all of which looks remarkably like the Christian sin of pride. This article argues that in spite of these apparent difficulties Aristotelian magnanimity is compatible with Christian morality, that the deserving Christian may, without prejudice to the virtue of humility, claim great honors, recognize his own superiority, and look down on others. The article concludes with an ac

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Cichocki, Marek A., and Paweł Janowski. "The One Who Restrains." Civitas. Studia z Filozofii Polityki 11 (January 30, 2009): 9–39. http://dx.doi.org/10.35757/civ.2009.11.01.

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Can we assume, then, that more than the doctrine of faith, it was this lived experience which placed the Christians ever anew before this difficult question: Of what use are history and politics to Christianity? Can we not make do without them? Tertullian’s famous question – “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?” – began a centuries-old dispute about the relation between theology and philosophy, between faith and reason, which became a principle axis of tension between Christianity and the Hellenistic legacy. But Tertullian’s qu

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Masson, Robert. "Saving God." Horizons 31, no. 2 (2004): 239–71. http://dx.doi.org/10.1017/s0360966900001547.

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ABSTRACTThomas Sheehan has made the “atheological” charge that “Christianity's original sin is to think it is about God,” but there is a different lesson to take if attention is paid to the metaphoric dimension of the ways Aquinas, Rahner, Heidegger and even Sheehan himself think and speak about God. If there is an original fault from which Christianity must be saved, it has as much to do with the conception of what is happening when Christianity thinks and speaks, as it does with the conception of what this speaking and thinking is about.

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Harp, Richard. "Christianity." Ben Jonson Journal 14, no. 1 (2007): 116–21. http://dx.doi.org/10.3366/bjj.2007.14.1.116.

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Young, John H. "Christianity." Religious Studies Review 43, no. 1 (2017): 11–14. http://dx.doi.org/10.1111/rsr.12779.

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Meyer, Christian. "Christianity." Journal of Chinese Religions 44, no. 2 (2016): 208–11. http://dx.doi.org/10.1080/0737769x.2016.1207382.

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Royce, James E. "Christianity:." Journal of Ministry in Addiction & Recovery 1, no. 2 (1994): 87–90. http://dx.doi.org/10.1300/j048v01n02_07.

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이찬석. "From Global Christianity to Glocal Christianity." Theological Forum 73, no. ll (2013): 287–318. http://dx.doi.org/10.17301/tf.2013.73..010.

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Jørgensen, Theodor. "Adskillelse og vekselvirkning. Om Grundtvigs syn på folkelighed og kristendom." Grundtvig-Studier 38, no. 1 (1986): 71–83. http://dx.doi.org/10.7146/grs.v38i1.15972.

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Separateness and InteractionGrundtvig’s Ideas on the Character of the People and ChristianityBy Professor Theodor Jørgensen, DD, CopenhagenSeparateness and interaction are central concepts in Grundtvig’s definition of the relationship between the character of the people and Christianity. He makes a sharp distinction between the two to ensure that the relationship between them remains a free one. It is important for Christianity, which does not want to rule but to serve the people. But this sharp distinction does not mean that Grundtvig understands the character of the people as a purely secula

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Kollman, Paul V. "After Church History? Writing the History of Christianity from a Global Perspective." Horizons 31, no. 2 (2004): 322–42. http://dx.doi.org/10.1017/s0360966900001572.

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ABSTRACTRecent efforts to write the global history of Christianity respond to demographic changes in Christianity and use “global” in three ways. First, “global” suggests efforts at more comprehensive historical retrieval, especially to place the beginnings of Christian communities not within mission history but within the church history in those areas. Second, “global” can refer to the broader comparative perspectives on Christianity's history, especially the history of religions. Finally, “global” can indicate attempts to retell the entire Christian story from a self-consciously worldwide pe

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Schrock, Chad. "The Borderlands of Belief: Phil Rickman’s Merrily Watkins Mysteries." Christianity & Literature 67, no. 4 (2018): 689–708. http://dx.doi.org/10.1177/0148333117695811.

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Merrily Watkins is a highly unconventional Anglican priest and exorcist, and her eponymous mystery series represents the church she serves as hopelessly out of touch culturally and morally. Such distance from conventional Christianity manifests a sensibility increasingly called postsecular: distaste for the power moves of organized religion alongside acknowledgement that the ongoing contemporary quest for and experience of transcendent meaning disproves triumphalist secularization. The series prioritizes Christianity within this anti-dogmatic religious landscape because of Christianity’s stabl

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Nwadialor, Kanayo. "“Babylonish” Captivity of the African Church." Journal of Black Religious Thought 3, no. 2 (2024): 182–206. https://doi.org/10.1163/27727963-03020004.

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Abstract Babylonish captivity of the African church is used in this paper as a metaphorical or symbolic phrase to describe the impact of European colonialism on the African church. African Christianity experienced a great upheaval during the period of colonization following the European partitioning of Africa in 1885. European missionaries often sought to Christianize African populations and used Christianity as a tool for control and cultural assimilation. This paper explores how colonial Christianity brought about religious, cultural, economic and political subjugation dubbed “Babylonish Cap

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Andrew Fyodorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Three Images of Religious Obedience in Islam and Christianity." Islamovedenie 11, no. 3 (2020): 48–56. http://dx.doi.org/10.21779/2077-8155-2020-11-3-48-56.

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The article provides a comparative analysis of the interpretations of religious obedience in Islam and Christianity. The topic of obedience as a religious virtue is being actualized in con-nection with the numerous destructive challenges and global problems of our time. Three sides of religious obedience are highlighted: humility, patience and loyalty. It has been established that the main differences in the interpretation of religious obedience between Islam and Christianity are associated with the understanding of the nature of the subject, object and method of obedi-ence. The subject of obe

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Seitz. "Surveying Taiwanese Christianity: The Taiwan Christianity Surveys in Conversation with World Christianity." Journal of World Christianity 11, no. 2 (2021): 262. http://dx.doi.org/10.5325/jworlchri.11.2.0262.

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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.

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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement call

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Todika, Raul–Alexandru. "Contacts between the Cistercian Monks and the Christians of the Eastern Rite between the 12^th and 13^th Centuries^*." Review of Ecumenical Studies Sibiu 15, no. 2 (2023): 217–45. http://dx.doi.org/10.2478/ress-2023-0016.

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Abstract The Order of Cistercians was one of the most powerful tools employed by the Apostolic See in order to impose its hierocratic vision as well as its disciplinary regime and to forge the institutional, religious coherence of Christianitas during the 12th and 13th centuries. The main objective of this paper is to bring forward a problematization concerning the Cistercians acting as a means of evangelization in the service of Ecclesia Romana in relation to Christians of the Eastern rite. In order to evaluate this hypothesis, the present article emphasises the perception of the Holy See in

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Hubai, Peter. "ÜBER DIE URSACHEN DES SIEGES DES CHRISTENTUMS IN ÄGYPTEN." Numen 48, no. 1 (2001): 81–116. http://dx.doi.org/10.1163/156852701300052357.

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AbstractOne hundred and eighty years of egyptological scholarship has failed to establish why and how the ancient Egyptian religion could be surmounted by Christianity. In recent decades scholars have attributed Christianity's triumph to Christian revelation, the moral superiority of Christianity, its more thoroughly social sensibility, monotheism, its domination over the heimarmene, etc. The riddle is intensified if we consider that by the time of the decay of the autochthonous Egyptian religion in the home country, the so-called Isis religion was victorious in other provinces of the Imperium

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Nor, Z. М. "A View on Religious Tolerance in Nigeria: A Role of the African Traditional Religion (ATR)." Uchenie zapiski Instituta Afriki RAN 70, no. 1 (2025): 42–55. https://doi.org/10.31132/2412-5717-2025-70-1-42-55.

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Religion is a significant social phenomenon that influences human life, particularly through its claims about physical and spiritual meaning. In Nigeria, three major religions exist: African Traditional Religion (ATR), Christianity, and Islam. While ATR is indigenous, Christianity and Islam are imported and considered revealed religions. Both foreign religions claim divine mandates to convert humankind, asserting their monotheistic God as the only true deity. Christianity’s doctrines are rooted in the Apostle’s Creed, while Islamic beliefs are derived from the Hadith of Prophet Mohammed (AS).

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Masombuka, Thobekile. "“Both Exist at the Same Time”: Reconceptualizing Religious Syncretism in Akwaeke Emezi’s Freshwater (2018)." Research in African Literatures 55, no. 2 (2025): 36–49. https://doi.org/10.2979/ral.00058.

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ABSTRACT: This article explores how Akwaeke Emezi’s novel Freshwater (2018) reconceptualizes Christianity and represents religious syncretism as an inevitable, rather than elusive, aspect of contemporary African identities. Because of the protagonist’s identity as an ogbanje—both spirit and human and yet neither—the novel presents a narrative that challenges the concepts of religious syncretism as a contamination of one religion by another, and it accomplishes this by representing the process of syncretization between Igbo cosmology and Christianity in its plot and characterizations. One of th

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Anderson, Christian J. "World Christianity, ‘World Religions’ and the Challenge of Insider Movements." Studies in World Christianity 26, no. 1 (2020): 84–103. http://dx.doi.org/10.3366/swc.2020.0283.

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While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines di

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DeHart, Paul R. "The Return of the Sacral King." Catholic Social Science Review 25 (2020): 51–65. http://dx.doi.org/10.5840/cssr20202527.

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In Pagans & Christians in the City, Steven D. Smith argues that in contrast to ancient Rome, ancient Christianity, following Judaism, located the sacred outside the world, desacralizing the cosmos and everything in it—including the political order. It thereby introduced a political dualism and potentially contending allegiances. Although Smith’s argument is right so far as it goes, it underplays the role of Christianity’s immanent dimension in subverting the Roman empire and the sacral pattern of antiquity. This division of authority not only undermined the Roman empire and antique sacral

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Kemp, Ryan, and Frank Della Torre. "Kierkegaard’s Strong Anti-Rationalism: Offense as a Propaedeutic to Faith." Kierkegaard Studies Yearbook 27, no. 1 (2022): 193–214. http://dx.doi.org/10.1515/kierke-2022-0010.

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Abstract In a now classic paper, Karen Carr argues that Kierkegaard is a religious “anti-rationalist”: He holds that reason and religious truth exist in necessary tension with one another. Carr maintains that this antagonism is not a matter of the logical incoherence of Christianity, but rather the fact that genuine submission to Christ precludes approaching him through demonstration. In this essay, we argue that while Kierkegaard is in fact an anti-rationalist, the literature has failed to appreciate the full strength of his position. It is not just that reason and obedience are in tension; r

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Słowikowski, Andrzej. "The Dialectic of Christian Politics." Forum Philosophicum 28, no. 2 (2023): 355–84. http://dx.doi.org/10.35765/forphil.2023.2802.20.

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This article suggests that the problem of Christianity’s involvement in the world of politics may be described as taking the form of a dialectic of Christian politics. This means that while the transcendent essence of Christianity is apolitical, the presence of the Christian message in the immanent world always brings with it political consequences and makes Christendom a part of political life. The dialectic is presented with reference to the thought of two key contemporary Christian thinkers: Søren Kierkegaard (1813-1855) and Jacques Maritain (1882-1973). Both recognized the dialectical tens

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Mary Philip, Daphne. "Christianity and Spirituality in Healthcare." Journal of Quality in Health Care & Economics 5, no. 3 (2022): 1–4. http://dx.doi.org/10.23880/jqhe-16000274.

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According to the American Medical Association, ‘Health care is a fundamental human good because it affects our opportunity to pursue life goals, reduces our pain and suffering, helps prevent premature loss of life, and provides information needed to plan for our lives.’ Christianity is the world’s largest religion and most widely diffused of all faiths stemming from the life teachings of Jesus Christ. Religion, medicine, and healthcare have always been intertwined from history. Dating back throughout the Middle Ages and up to the French Revolution, physicians were often clergy. The first hospi

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Francisco, Jose Mario C. "Challenges of Dutertismo for Philippine Christianity." International Journal of Asian Christianity 4, no. 1 (2021): 145–60. http://dx.doi.org/10.1163/25424246-04010008.

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Abstract This paper concentrates on populism’s functional relationship with religion during times of crisis and how religion is instrumentalized for populist causes. Critical analysis of Philippine populism under President Rodrigo Duterte highlights often-overlooked nuances regarding populism as both disruption and reinforcement of traditional politics and its inherent institutional and religious dimensions. Though Dutertismo disrupts Manila-centric power, it reinforces traditional politics rooted in the Philippine political and cultural ethos. Moreover, because of populism’s institutional and

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Fenrick, David E. "Book Review: African Christianity Rising: Christianity’s Explosive Growth in Africa." Missiology: An International Review 42, no. 2 (2014): 212–13. http://dx.doi.org/10.1177/0091829613518718e.

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Anderson, Allan Heaton. "Book Review: African Christianity Rising: Christianity's Explosive Growth in Africa." International Bulletin of Missionary Research 38, no. 2 (2014): 102. http://dx.doi.org/10.1177/239693931403800218.

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Briggs, Sheila, Patricia Wilson-Kastner, and Judith L. Weidman. "Resurrecting Christianity." Women's Review of Books 2, no. 6 (1985): 17. http://dx.doi.org/10.2307/4019670.

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Evlampiev, Igor I., and Vladimir N. Smirnov. "Dostoevsky's Christianity." RUDN Journal of Philosophy 25, no. 1 (2021): 44–58. http://dx.doi.org/10.22363/2313-2302-2021-25-1-44-58.

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The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy.

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Pinar, William F., and Philip Wexler. "After Christianity." Educational Researcher 28, no. 3 (1999): 39. http://dx.doi.org/10.2307/1177257.

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Crockett, Clayton. "Surviving Christianity." Derrida Today 6, no. 1 (2013): 23–35. http://dx.doi.org/10.3366/drt.2013.0050.

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In his essay ‘The Deconstruction of Christianity’, Jean-Luc Nancy identifies Christianity with the heart of the West, thus following René Girard's claim that Christianity is the religion that exposes the workings of scapegoating and mimetic violence that drive most religions and cultures. However, in On Touching, Derrida distances himself from Nancy's project, and I argue that this is precisely because he is aware that a straightforward embrace of the deconstruction of Christianity is a ruse, as it will end up in a Christian victory that ultimately overcomes deconstruction. The problem, howeve

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Jantzen, Grace M. "After Christianity." Women’s Philosophy Review, no. 19 (1998): 62–65. http://dx.doi.org/10.5840/wpr19981919.

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Morris, Kevin L. "Christianity Untried." Chesterton Review 21, no. 1 (1995): 275. http://dx.doi.org/10.5840/chesterton1995211/269.

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