Suchergebnisse

1. Concerning the Christian understanding of Buddhism -- 2. God in four parts -- 3. Love : Christian and Buddhist -- 4. Christian guilt and Buddhist Dukkha -- 5. Christian prayer and Buddhist meditation. -- 6. The conquest of self -- 7. Grace and faith in Buddhism.

"Christians love to talk about politics, but the current conversation is full of contentious words that divide our churches and families. Dr. Tony Evans takes a step back to find foundational Bible principles for integrating politics into our daily lives. Kingdom Politics offers a biblical path through one of the most divisive issues of our time"--

▪ Abstract  Pentecostal-charismatic Christianity (P/c), the form of Christianity in which believers receive the gifts of the Holy Spirit, is rapidly spreading and can be counted as one of the great success stories of the current era of cultural globalization. Literature on P/c presents a paradoxical picture of the cultural dynamics accompanying its spread. Many scholars argue that P/c is markedly successful in replicating itself in canonical form everywhere it spreads, whereas others stress its ability to adapt itself to the cultures into which it is introduced. Authors thus use P/c to support both theories that construe globalization as a process of Westernizing homogenization and those that understand it as a process of indigenizing differentiation. This review argues that approaches to P/c globalization need to recognize that P/c posesses cultural features that allow it, in most cases, to work in both ways at once. After considering definitional and historical issues and explanations for P/c's spread, the review examines how P/c culture at once preserves its distinctness from the cultures into which it comes into contact and engages those cultures on their own terms. Also discussed are the conceptions that allow P/c to establish locally run and supported institutions in a wide range of settings. A final section considers the nature of the culture P/c, in its homogenizing guise, introduces, examining that culture's relation to modernity and its effects on converts' ideas about gender, politics, and economics.

Research has shown that spiritual and religious identification plays a role in defining women's experiences of violence and therefore that social workers need to acknowledge and create safe spaces to talk about this identification. This article describes a rural Australian study that focused on the impact of a local culture on domestic violence, in which Christianity strongly influenced women's experiences of violence. It is argued that looking at women's experiences of domestic violence through a feminist poststructuralist lens is valuable because it provides a framework for exploring and sensitively challenging oppressive discourses that inform women's identities.

Over the past two centuries the Christian faith has spread to all continents. Although more global than ever, Christians are religious minorities in most societies. Religious freedom is hardly universal. In the past fifty years, millions of people have been uprooted from their traditional homelands in Asia, Africa, and Latin America. Some have emigrated to Western Europe and North America. The West has become the scene of cultural, linguistic, and religious variety on a scale unimagined in 1900. Today, the full range of faiths and religious practices from all continents are present in Europe and North America. Christians are challenged to come to terms with this changed situation. These developments have intensified religious plurality. Christians all over the world are being urged to understand and engage with this new situation. This volume highlights this new reality and specifies some sources for engagement, not least among them the Judeo-Christian scriptures--fundamental to all 'Christianities'--that emerged out of religious plural contexts. On the basis of their faith in the Triune God disclosed in this text, all followers of Jesus Christ must interact with these opportunities in today's radically context-sensitive world

"Christians first expressed these political truths under Caesars, kings, popes, and emperors. We need them in the age of presidents. Leviathan is rising again, and the first weapon we must recover is the longstanding Christian tradition of resisting governmental overreach. Our bloated bureaucratic state would have been unrecognizable to the Founders, and our acquiescence to its encroachments on liberty would have infuriated them. But here is the point: our Leviathan would not have surprised them. They were well acquainted with the tendency of governments to turn tyrannical: "Eternal vigilance is the price we pay for liberty." In Slaying Leviathan, historian Glenn S. Sunshine surveys some of the stories and key elements of Christian political thought from Augustine to the Declaration of Independence. Specifically, the book introduces theories of limited government that were synthesized into a coherent political philosophy by John Locke. Locke, of course, influenced the American founders and was, like us, fighting against the spirit of Leviathan in his day. But his is only one of the many stories in this book"--

Cover -- Half Title -- Title -- Copyright -- Dedication -- Contents -- Acknowledgments -- One. The New Spirit of Capitalism and a Christian Response -- Two. Chained to the Past -- Three. Total Commitment -- Four. Nothing but the Present -- Five. Another World? -- Six. Which World? -- Notes -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- O -- P -- R -- S -- T -- U -- V -- W

This article critiques the way in which the discipline of anthropology has construed Christianity, arguing that too narrow and ascetic a model of Christianity has become standard and questioning the claims of the 'secular' social sciences to have severed themselves entirely from their Christian theological underpinnings. The article is in conversation with other writers on related themes, including Jonathan Parry on Mauss'sThe gift, Talal Asad, John Millbank, and Marshall Sahlins. Here, however, established anthropological assumptions on topics including transcendence, modernity, asceticism, and genealogy are reconsidered through a fieldwork‐based examination of American Mormonism, a religion which posits relationships between the mortal and the divine that are unique in Christianity. Despite their strong belief in Christ, Mormons have often been labelled as 'not really Christian' by mainstream churches. It is argued here that such theological position‐taking is echoed in the social sciences and that this reveals some of its (that is, our own) unrecognized orthodoxies.

Abstract
What is the nature of church–state relations in countries where politics is restrictive, religious autonomy is limited, and Christians tend to be viewed as existential threats by those in power? This article examines the highly securitized environment for Catholics and Protestants in China and the evolving government strategies used to regulate religious life. We argue that these efforts—ranging from channeling Christians into state-sponsored institutions, promoting patriotism in seminaries, and compelling churches to Sinicize—not only extends the reach of the party-state into Christian communities, but also puts the Party at the center of religious life. There are several implications from this analysis. One is that it documents how authoritarian regimes attempt to "domesticate" religion using multi-dimensional and long-term strategies of control. A second demonstrates how strong states, like China, seek to cultivate patriotic clergy and orient them favorably toward the regime. A third shows how Christians navigate restrictive environments.

Maurice Dantec is "a prophet, a mystic, a Christian soldier, Zionist and pro-American, anti-secular and militantly counter-revolutionary. In short, the last scandal of French literature," according to his editor David Kersan. Dantec's brand of punk neo-Christian literary activism may feel somehow out of place in a literary milieu still beholden to the existentialism of Sartre and the revolutionary ethos of the 1960s. But Dantec's "disgust" (of Old Europe, the creeping menace of Islam and the rampant march of secularization) bears witness to a larger malaise. Along with Michel Houellebecq and Peter Sloterdijk, he testifies to the opening of a new chapter in the culture wars, to the rise of a new group of "écrivains maudits" who have decided to vehemently question postmodern nihilism and economic globalization. Finally, Dantec's fiction makes a case for the need for faith in a Godless world. This essay is concerned with Dantec's paranoid politics as they appear in his fiction, and most notably in his latest Christian futuristic trilogy. It is also concerned with the relevance of conservative Christian dogma in his work, both formally and rhetorically.