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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 peace, it did so by undermining doctrines central to Christianity's biblical roots.

The article is devoted to the problem of the attitude of the Italian traditionalist philosopher Julius Evola to Christianity and neo-spiritualism. This task is solved on the basis of the comparative historical method of studying the works of Evola of different years and their assessment by researchers. Priority attention is paid to the analysis of the work "The Mask and Face of Contemporary Spiritualism" that was first published in Russian in 2020. The present work is considered in the context of all Evola's work, especially the works published in Russia recently. The question is raised about personalism in Evola's metaphysics. The essence of his criticism of psychoanalysis, spiritualism, theosophy, anthroposophy, primitivism, Satanism, some magical organizations and other forms of "new religiosity" is revealed. In the paper the traditional scheme of opposing the early, middle and late periods of Evola's work according to the criterion of his attitude to Christianity is contested. It is shown that from the early 1930s to the early 1970s his assessment of Christianity was invariably ambivalent and contradictory, although the emphasis on the positive aspects had been gradually increased. The problem of dualism in Christianity and the differences between the early Church, medieval Catholicism and the Aggiornamento of the twentieth century are examined in detail. The main conclusion of our investigation is that Evola, in spite of his personal antipathies to the Christian doctrine, was constantly forced to admit the possibility of a full-fledged spiritual realization of a person within the Catholic and Orthodox Churches and to act as an ally of Catholicism against all forms of neo-spiritualism and neo-paganism.

Edited by two prominent names in interfaith dialogue, this is a stimulating introduction to the complex relationships between Christianity and other faiths. Featuring eleven essays from some of the key thinkers in the Christian tradition, /Christianity and Other Religions/ is an engaged and challenging examination of the past, present, and future of Christianity in a multi-faith world. It covers both Catholic and Protestant approaches, and features a wide spectrum of views, including the uncompromising absolutism of Karl Barth and Pope John Paul II, the more ecumenical approaches of Karl R

Iyothee Thass (1845–1914), a forgotten Dalit activist, has become part of serious academic discussions in the recent times. Various studies had been carried out, such as I. Thass as a Dalit journalist; I. Thass as a Forerunner of Buddhist Renaissance in the Tamil region and I. Thass as an anti-caste activist. This article analyses Thass' articles related to Christianity. These articles can roughly be classified into two categories: articles that are exegetical (explaining the Biblical passages/events/personalities) and articles that are critical of the institution of the Church and its mission. The analysis of all the articles on Christianity reveals that Thass emerges both as a strong critic of Christianity in India, specially its adaptation of caste in its Indian version and a Buddhist exegete who could explain the whole Bible as a veiled doctrine of Buddhism.

Introduction : is it that bad or is it politics as usual? -- The witness of the Mosaic covenant -- The witness of the prophets -- Acts : the earliest church and economic systems -- Matthew's Jesus on the church's mission -- Expectations for nations in parables of Jesus -- Luke and care for those who are poor and disadvantaged -- Paul, the ruler of this world, and sin (with a capital S) -- The example of Jesus and the good of others -- Revelation on world governments -- Being a faithful church in today's world.

In this paper I discuss critically Richard Swinburne's concept of God, which I find to be incoherent, and his understanding of Christianity, which I find to be based on a pre-critical use of the New Testament.

"When it comes to relating Christianity to modern Western culture, perhaps no topic is more controversial than the relationship between Christianity and science. Outside the church, the myth of an age-old conflict between science and Christianity is nearly ubiquitous in popular culture and can poison the well before a fruitful dialogue can begin. Within the church, opposing viewpoints on the relation between Christianity and science often lead to division and rancor. Three Views on Christianity and Science addresses both types of conflict. Featuring leading evangelical representatives, it presents three primary options for the compatibility of Christianity and science and models constructive dialogue on the surrounding controversial issues. By engaging with the viewpoints of the contributors, readers will come away with a deeper understanding of the compatibility of science and Christianity, as well as of the positions of those who disagree with them."--Amazon

A great deal of attention has been given over the past several years to the question: What is secularism? In On Diaspora, Daniel Barber provides an intervention into this debate by arguing that a theory of secularism cannot be divorced from theories of religion, Christianity, and even being. Accordingly, Barber's argument ranges across matters proper to philosophy, religious studies, cultural studies, theology, and anthropology. It is able to do so in a coherent manner as a result of its overarching concern with the concept of diaspora. It is the concept of diaspora, Barber argues, that allows us to think in genuinely novel ways about the relationship between particularity and universality, and as a consequence about Christianity, religion, and secularism