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In the late Qing Dynasty, religious periodicals by Western missionaries were made legal in China, and subsequently became an important manner of their missionary cause. Among them, Child's Paper 小孩月报 (1875–1881) by John Marshall Willoughby Farnham, a Protestant missionary from the United States, endeavoured to convert child readers by carrying children's stories of moral and emotional education. By concentrating on the educational elements of Child's Paper, this article inspects how conversion was achieved via the intertextual interpretation of Christian doctrines within these educational elements. Specifically, how the image of little Christians and urchins, respectively, represents salvation and redemption in Christian morals. This article holds that the missionaries' stress on the authority of Christian discourse in the education of Chinese children makes evident an increasing emphasis on the reformative effects of Christianity on Chinese children. Moreover, the conversion-education efforts by missionaries also construed helping Chinese children gain a cross-cultural perspective on Western religion, and arguably inspired later Chinese intellectuals' to create newspapers for the purpose of the pre-primary education of Chinese children. [ABSTRACT FROM AUTHOR]

The article presents revised versions of papers presented at the International Milton Symposium that convened in Toronto, Ontario in July 2023 with the panel entitled "Is Paradise Lost a Christian Poem," organized by Richard Strier. Topics discussed include Milton's supposed championship of orthodox Christianity in "Paradise Lost" and how Milton's last poems correlate with Christianity and religion more broadly.

Aim. Our main purpose is to explain the connection between the work and the intimate existence of Søren Kierkegaard, and how freedom operates in both of them. Concept. The article makes visible new writing ways that open from within Kierkegaard's work. Analytical reading of Kierkegaard's Journals and the comparative interpretation of the rest of Kierkegaard's work in terms of communicative styles and explains the genesis and location and type of communication of the Journals within the framework of the Kierkegaardian Corpus. Results. Kierkegaard's philosophy is present and indicates the extremely personal place in which the author possessed its work. Conclusions. We conclude the unavoidable importance of the Journals for the interpretation of Kierkegaard's work. The reason why the Journals are for Kierkegaard's „The Book of the Judge" lies in the direct, personal and intimate communication of its writing. Existence as free and self-conscious action constitutes the core of the article. On it rests the personal development of the individual and the incommensurable value of his life and work. [ABSTRACT FROM AUTHOR]

In James Joyce's short story 'Araby', a copy of Walter Scott's novel The Abbot is left discarded in a pile of 'old useless papers'. Despite this rather negative association, Joyce himself found many uses for Scott's work. This article examines a number of significant references to Scott and his texts in Dubliners, A Portrait of the Artist as a Young Man, Ulysses , and Finnegans Wake. In Joyce's texts, readers of Scott are associated with incest and onanistic self-absorption, as well as familial and racial decline. However, both writers present models or structures of historical progress in their work. Scott's Smithian view of history is reflected in texts such as Waverley while Joyce's use of the theories of Giambattista Vico is demonstrated in Finnegans Wake. In addition to studying the function of references to Scott and his texts in Joyce's work, this article analyses the different configurations of history offered by Scott and Joyce, and considers how these models relate to the use of river imagery by the two authors. The article also charts Joyce's personal reading of Scott's work, from his encounter with Ivanhoe as a student in 1899 to his attempt to memorise The Lady of the Lake while recovering from an eye operation in 1924. [ABSTRACT FROM AUTHOR]

Although Dietrich BonhocfYer’s Wider stand und Ergehung. Briefe und Aufzeichnungen aus der Haft (Letters and Papers from Prison) is fragmented, it is a popular pamphlet, both for nonacademic as well as academic readers. In this pamphlet, the author puts forward some very important concepts, such as "non-religious Christianity’, "this-worldliness of Christianity" and the "crucifixion of God". These concepts have a far-reaching impact on the entirety of Christian theology. The Chinese translations, both the Hong Kong version and the Mainland version, are translated from the English translation, instead of the original German version. Mis-translation stemming from this kind of translation will inevitably affect the acceptance of the original text. The purpose of this article is not to compare the differences between the original German text and the Chinese versions from the translation perspective, but is instead, stalling from the contrast between the original German text and the Chinese versions, to re-interpret BonhoefTer's thoughts, and to explore the ethical dimension of Bonhoeffer’s "non-religious Christianity”. [ABSTRACT FROM AUTHOR]

This paper examines the theological concept of 'ark' as a useful metaphor for assessing the potential of cathedrals for effective mission and social action. The popular concept of ark as shelter and means of salvation is but one way of thinking about cathedrals, but the paradoxical and complex nature of what it means to be 'ark' for others in Scripture and tradition provides other ways of assessing and developing mission potential. These different ways of thinking about the cathedral will be set against stories obtained from talking to people seeking different forms of help from cathedrals, in order to show in what ways the cathedral was 'ark' for them and to test what the limits of that perspective might be. The paper concludes with some suggestions for strategic action within cathedrals to maximise this particular mission and social justice lens. [ABSTRACT FROM AUTHOR]

The inclusion of theological beliefs and practices in the analysis of domestic violence is needed, hence this paper explores how Christian theological framings shape men’s perpetration of domestic violence. Through engagement with the Lutheran Church of Australia, interviews and a survey with Pastors found that gender was dominant in the themes and provided a framework for how Pastors understood domestic violence and how they articulated their explanations for why they perceived a denial of domestic violence in their religious contexts. The interviews in this study brought out the capacity of gendered theological discourse and the truth valency of scripture to both inform domestic violence and potentially be part of the solution, while at the same time the narratives express the inherent tensions and the resistance to change in the religious culture. The paper argues for the coming together of sociological, feminist, theological and spiritual understandings of gender identity to shape responses to domestic violence in Christian contexts. [ABSTRACT FROM AUTHOR]

The paper is an ethnographic study of an urban Bengali Christian neighbourhood in Kolkata where Hindu women from nearby places attend the two Christian prayer meetings – Catholic and Pentecostal – run by the local preachers of the neighbourhood. Borrowing the theoretical understanding of belief, the paper interrogates the question, posed by Cannell (2006) 'what difference does Christianity make, in the lives of these Hindu women? The paper looks into the experiences of these women in the intimate spaces of kinship, marriage and family as they undergo a form of separation from their Hindu beliefs yet remain largely embedded within Hindu familial ties and obligations without engaging in the practice of baptismal conversion. The study allows us to critically examine the sharp binaries of religious divisions and argues that a focus on baptismal conversion only renders invisible the complex possibilities of what difference Christianity makes on the ground. [ABSTRACT FROM AUTHOR]

A passage from Ps.-Basil of Caesarea's ep. 366 contains verbatim parallels with a quotation of Valentinus given in Clement of Alexandria, Strom. 3.7.59.3. These parallels have rarely been recognized by scholars. Völker and Markschies have argued that Ps.-Basil was excerpting from Clement, but this paper argues that Ps.-Basil was independent of Clement and was likely Clement's source. Overlooked evidence includes (i) the coherence of the parallel passages in the context of ep. 366 and their relative incoherence in the context of Strom. 3.7.59.3; (ii) Valentinian theology that is found throughout ep. 366, including the notions of spiritual bodies and Charis as God's protological consort; (iii) grammatical errors in Clement that are not present in Ps.-Basil; and (iv) further textual evidence suggesting that ep. 366 has the original version of the passage. A plausible explanation of the evidence, this paper will argue, is that ep. 366 comes from the pen of Valentinus himself. [ABSTRACT FROM AUTHOR]

The official position of the Church of England (CofE) regarding human sexuality affirms a heteronormative ideal of human relationship that finds fulfilment in marriage with an orientation towards procreation. Official publications by the CofE justify the male/female partnership in several ways, but it is the recurring appeal to human biology that is of interest in this paper. This paper will critique a natural law approach in which prescriptive statements are derived from biology to justify heterosexual relationships. This paper will pay attention to Issues in Human Sexuality (1991) because of the status afforded to it by the CofE; it was essentially used as an official statement on human sexuality; ordinands have been asked to abide by its theology; and because its theology is explicitly affirmed in subsequent CofE documents. Although Issues has been superseded and the CofE is in a new phase of debate, claims about biology remain. [ABSTRACT FROM AUTHOR]

This paper examines religious syncretism in India's Northeast with reference to reformed Heraka. It is perceived, contact of different cultural practices enforces natives to reinterpret and redefined beliefs and practices in conformation to appropriated culture. Historically, birth of Heraka was rooted in resistance against the British occupation, Christian proselytisation and intrusion of other neighbouring communities. To retain indigenous religious practices, reformation took its turn with introduction of new set of rules. In the flow, Heraka appropriated temple, idol and pilgrimage culture into its fold, and scrutinised Christian proselytisation under its radar. In its essence, Heraka is the by-product of Paupai-tenase, Christianity and Hinduism. This paper assesses through constructivist paradigm on how Heraka is perceived to be or not to be of indigenous religion. It is argued that there is a dilution in claim reformed religion, though, has reformed old practices, but with amalgamation in the construction of syncretic religious identity. [ABSTRACT FROM AUTHOR]

This study aims to objectively examine the criticisms feminist theologians have directed at the concept of a masculine God in Judaism and Christianity, and the consistency of these criticisms. Additionally, the antiwomen views attributed to theology in Judaism and Christianity due to patriarchal and social pressures and their consequences are investigated. By utilizing critical, interpretative, and holistic methods of analysis, we strive to create a context to explore issues such as whether the religions of Judaism and Christianity are/are not monopolized by men as feminist theologians claim, the alleged dominance of patriarchal mentality in this regard, and the language of religion has always been used by men. Furthermore, this paper examines the different teachings on gender roles, contemporary debates on gender equality in various societies, and the definitions of male and female roles developed by Judaism and Christianity. From this perspective, feminist theology emphasizes the association of religious texts with gender and advocates for women's voice in the theological discourse. Feminist theology criticizes the notion of a masculine God and male-dominated mindset with various arguments, asserting that this idea exists in Judaism and Christianity. The primary goal of feminist theology is to eliminate generalizations about women, especially in theological contexts. It also seeks to demonstrate that women, like men, have a voice in theological matters. Feminist theology is a discipline that examines and critiques gender issues within the religious domain. This discipline re-evaluates and critiques religious texts and practices that have traditionally been interpreted from a masculine perspective. Feminist theologians criticize the attribution of theological teachings, passed down through generations, to a single gender. The aim of feminist theology is to reshape religious experience and belief on the basis of gender equality and justice. It critically assesses traditionally male-dominated religious doctrines, texts, and practices, advocating for changes in current practices. Feminist theology, playing a significant role in gender issues within religion, contributes to moving towards a more just and equitable structure, supporting women's increased visibility and influence in religious fields. It provides a significant contribution to understanding the relationships between gender and religious matters more deeply and creating a more just society. This paper will address the issues tackled by feminist theology, their solutions, and the criticisms directed at the concept of a masculine God. [ABSTRACT FROM AUTHOR]

The paper engages in a comparative analysis of two prominent figures from the 2d century CE—Lucian of Samosata and Justin the Martyr. Lucian, the epideictic orator and social commentator, reintroduces the Olympians while rethinking paganism and engaging with Justin and the Apologists. Conversely, Justin, embodying the Christian pepaideumenos, places the new religion at the literary forefront and questions the stereotype of Christian simplicity. The paper argues that, in the context of reformative, paideutic Imperial culture, Lucian and Justin challenge the literary and religious status quo and engage the readers in a reconsideration of Christianity through the lens of the Second Sophistic and vice versa. [ABSTRACT FROM AUTHOR]

This paper explores background features in the development of Nietzsche's criticism of Christianity by following him through what I have termed his conventional stage, his critical stage, and his stage of outrage. Next to examining some of his various criticisms during those stages, I also ask what the challenges were to which these criticisms responded and why Nietzsche eventually responded to these challenges with outrage. Outrage towards Christianity is unmistakably expressed in Nietzsche's late work The Antichrist: A Curse on Christianity. To understand Nietzsche's outrage better we need to explore the role of 'Antichrist' in the title of that work and the meaning of 'curse' in its subtitle. [ABSTRACT FROM AUTHOR]

Psychiatric literature about when instances of voice hearing should be regarded as religiously inflected psychopathology and when they should be regarded as religious experiences sometimes presupposes that a person's experience can only be either psychopathological, or else a genuine religious experience. In this paper I will consider an alternative: the possibility of a both–and account. A both–and account might involve the idea that a religious experience causes psychopathology, or is psychopathology, or that people open to religious experiences may also be susceptible to psychopathology. After arguing that these are either problematic or under-evidenced, I will argue for another version of a both–and account: that genuine religious experience can arise out of situations involving psychopathology. I will also point to some of the clinical and pastoral implications of my view. [ABSTRACT FROM AUTHOR]

Christian universalism, or the theory of universal salvation, is increasingly popular among religious thinkers. A small group of scholars has put forward the contentious claim that Kierkegaard was a universalist, despite that he refers in places to the idea of eternal damnation as essential to Christianity. This paper examines the evidence both for and against the view that Kierkegaard was a universalist and concludes that despite Kierkegaard's occasional references to the importance of the idea of eternal damnation to Christianity, there is reason to believe that Kierkegaard may have been a universalist, both in terms of the substance of his thought, including two unequivocal statements in his journals that he believed everyone would eventually be saved and in terms of his rhetorical style which prioritizes the effect his writings would have on the reader over the literal truth of the views they present. [ABSTRACT FROM AUTHOR]

This paper challenges the supposed geopolitics of Enlightenment secularism in a case study on the European Enlightenment's reception of Ibn Ṭufayl's classical work, Ḥayy ibn Yaqẓān (Alive, Son of Awake). It demonstrates how, by appropriating the tropes, literary techniques, and fictional setting of the Islamic "original," Christian (Protestant) culture began unknowingly inventing its own patterns of secular thought. It argues then that to the pantheistic Enlightenment's transsecular approach this tale, allegorically depicting Islamic philosophy's (falsafa) independence from religious orthodoxy and its perfection in mystical wisdom (tasawwuf), offered both a conception of truth and of the Orient that might have felt very familiar. [ABSTRACT FROM AUTHOR]

While performing fieldwork in Fort St. John (July 2019-August 2020), I attended two traditional funerals organised by Doig River First Nation, a Dane-zaa First Nation of North-eastern British Columbia. As per the Dane-zaa tradition, drumming, singing, and dancing around the fire were key components of both funerals. Nevertheless, there was an essential difference between the two ceremonies. The 2019 funeral celebrated for Janice Askoty was a blended ceremony where traditional practices were performed alongside a Christian liturgy. Such a ceremony underlined existing tensions between community members regarding faith and systems of beliefs. These tensions were absent in the 2020 funeral celebrated for Annie Oker, where there was no Christian liturgy. Drawing on my observations and using the concept of syncretism, in this paper, I highlight how indigenous cultural practices, symbols, and beliefs have been integrated with Christian practices to the point that new blended practices have been established. At the same time, I point out how some traditional practices (i.e. drumming, singing, and dancing around the fire) have not been modified by external influences, surviving until now. In conclusion, I describe how colonialism's legacy still manifests itself during funerary celebrations and how community members perceive, face, and counter it. [ABSTRACT FROM AUTHOR]

Naomi Goldenberg's model of religion as a "vestigial state" is an excellent interrogation of how religion interacts with the state. To Goldenberg, religions traditionally functioned in the same manner as nation-states before being conquered and delineated as semi-autonomous institutions under the larger secular apparatus. However, I argue in this paper that Goldenberg's "vestigial state" fails to account for the dynamism that religions have in their relationships to the state. I propose seeing religions as "alternative authorities", which can be subordinate, cooperative, or hostile to the secular state. These perspectives as an alternative authority are seen best in the evolution of American fundamentalism and Christian nationalism, whose adherents have historically distinguished themselves from the state while simultaneously engaging in the effort to reshape it. In looking at how these movements develop, we understand that religions are constantly evolving in how to achieve and maintain power. [ABSTRACT FROM AUTHOR]

Transhumanism presents a view of human progress by transcending the human, regarding finitude and suffering to be fundamental problems that must be overcome by radical bioenhancement technologies. Recent theologians have compared Christianity and transhumanism as competing deifications via grace and technology, respectively. Ron Cole-Turner is a cautious yet optimistic interpreter of the relationship between Christian deification and transhumanism, regarding them, on the one hand, to be incompatible based on self-centeredness vs. kenosis, while on the other hand, they can be compatible through a robust theology of creation and transfiguration such that creative human efforts via technology will be an active agent in transforming the world in glory. In this way, Christian transhumanism offers a vision of human progress in deification that transfigures creation through technology. In this paper, I challenge this proposal. I wish to show how transhumanism in any stripe, whether secular, Christian, or other, is fundamentally incompatible with Christian deification for two reasons: (1) incompatible views of progress and (2) incompatible views of human agency in deification. I will address each in turn. I then propose that human progress is infinite growth in the love of Christ. Finally, I suggest how a view of human agency affects how we think about suffering as a means to human progress. [ABSTRACT FROM AUTHOR]

John Sung (1901–1944) was a prominent Chinese Christian evangelist whose enduring influence is still recognized through China and Southeast Asia. His reputation has long been based primarily on his autobiography and excerpts from his diaries that his daughter Levi Sung selected and published. The correspondence, writings, and extensive diaries of Sung recently acquired by the Yale Divinity Library shed new light on his life and work. This article gives a detailed account of provenance, content, and format of all the materials included in the Sung papers. They are invaluable to the study and rediscovery of Sung's life, thought, and ministry as well as the history and development of indigenous Christianity and churches in China and Southeast Asia. This article also examines Sung's English diaries from the period of his hospitalization in a psychiatric facility to reveal complexities in Sung that have been less evident in published biographies and writings. Five additional original diary entries will be compared to their published versions to reveal alterations, deletions, and inaccuracies in the published extracts. The comparative study demonstrates that the diary extracts compiled by Levi, which are the most commonly-cited source on Sung, are in some cases problematic. [ABSTRACT FROM AUTHOR]

This paper presents the findings of a survey exploring people's understandings and experiences of Spiritual Abuse (SA) in a Christian faith context. The online survey was completed by 1591 individuals from the UK, 1002 of whom identified as having experienced SA. Inclusion criteria were: membership of the Christian faith, being or having been, a Church attender or member of a Christian organisation and having heard of the term SA. Participants detailed features of an effective response to disclosures of SA, many of these are directly relevant to counselling and psychotherapy practice. The findings echo calls in previous research for including discussions of religion and faith in training and CPD for counsellors and psychotherapists. Finally, the paper suggests the establishment of a network of counsellors with training and knowledge about SA. [ABSTRACT FROM AUTHOR]

The relationship between modernization and religion is contested, with the literature differing in how and in what ways religion helps or hinders countries' social, economic, and political development. This paper draws upon the history of Christianity in South Korea to critically explore the links between religion and modernization. It makes two arguments. First, discussions of the link between religion and modernization frequently employ static definitions of religion, but Christianity is characterized by oscillations between worldly (institutionalizing) and unworldly (countercultural) impulses that theoretically make very different contributions to social, economic, and political development. Second, in the case of South Korea, it is shown that both impulses have made vital contributions to the country's modernization at different times. This suggests that the dynamic tug-of-war between the institutional and countercultural facets of Korean Christianity, although problematic for individual believers and religious leaders, helped it become an important contributor to the country's success story. However, this paper concludes on a cautionary note by warning that extreme instances of these impulses have caused cleavages between Christianity and the Korean state and society and could undermine its future contributions. This suggests that diversity and toleration—a hallmark of Korean Christianity—will continue to be the best pathway forward. [ABSTRACT FROM AUTHOR]

In the face of an escalating climate crisis, humanity is confronted not only with pressing environmental challenges but also with a profound moral imperative to protect our planet for the sake of generations yet unborn. This paper embarks on an urgent re-examination and expansion of the timeless inquiry into the God—human—world relationship as perceived within Mizo primal cosmology. This unique worldview offers a perspective on God's interaction with creation through the lens of pneumatology. In the midst of our contemporary environmental predicament, this exploration holds the potential to enrich theological discourse by shedding light on alternative perspectives of the God—human—world relationship. The inherited theology, which often revolves around anthropocentrism and other-worldly spiritual concerns, is found wanting in addressing climate change concerns. It tends to limit God's relationship with creation, neglecting its holistic dimensions. In contrast, the Mizo primal cosmology seems to offer a potential viewpoint to bridge this theological deficit, highlighting the intricate interplay between God, humanity and the environment. By bridging the traditional and the contemporary, this paper seeks to contribute to the ongoing dialogue about humanity's role in safeguarding our planet and nurturing a more harmonious coexistence with the natural world. Ultimately, it endeavours to inspire a renewed sense of responsibility for our shared environment and the intricate web of life it sustains. [ABSTRACT FROM AUTHOR]

Although the planet is inhabited by diverse species, the one that generates the greatest amount of environmental degradation is the human species. For many decades, this has continued unabated until we are getting to tipping points in so far as the dangers of climate change are being experienced. This is contrary to the creation mandate where humans are given the responsibility of stewardship of the universe. Many conversations have been held on what can be done to reverse the trend of earth degradation and its various effects. This paper presents the voice of the discipline of World Christianity in the ongoing discourse. By use of predominantly Kenyan examples, the paper employs the African category of ubuntu and a decolonial perspective to retrieve submerged voices to aid the practice of African Christianity in the efforts to hold humanity accountable for the preservation of the earth. Towards this end, this paper decolonises hegemonic discourse on climate change mitigation by introducing African Christian perspectives and placing them at the centre of climate change discourse. It therefore in a representative way presents Kenyan voices in five categories that also show the effects of climate change in a continent that may arguably be seen as not yet in the state of experiencing the effects of climate change. Ultimately, the paper presents some theological proposals of ways in which the African church can add its voice toward saving our common home – Mother Earth. [ABSTRACT FROM AUTHOR]

Violence is a crucial lens for inquiring historically into Christianity worldwide. The field of World Christianity, however, has been oriented by a paradigm of growth, success and Christian converts' creative agency. This article establishes the need for a historiographical intervention in the literature on World Christianity through a critical analysis of texts that have formed the field, followed by examinations of anti-Evangelical violence in nineteenth- and twentieth-century Mexico, and Catholic-Protestant conflicts in colonial East Africa. These case studies identify lacunae in the field and suggest that violence has often been a constitutive part of the contextual formation of World Christianity. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "God Without Measure" by John Webster is presented. It outlines the exegetical, moral and spiritual aspects of systematic theology. It examines the subject matter of theology highlighting the perfections and emphasis in the principles of theological theology. An overview of the story is also given.

This article focuses on two contentious historical issues related to the Council of Alexandria, chaired by Athanasius in 362. The first is the question of whether Athanasius and the council lied in claiming that the earlier Council of Sardica (343) had produced no creed. The article describes five possible scenarios explaining the historical evidence, four of which do not require the assumption that Athanasius lied. The second historical issue is the question of whether the council intended to be conciliatory or whether it sought to shore up the weak position of the Paulinists and to defeat the party of Meletius. In response to recent scholarly doubts about the motives of the council, the article repeats and augments a case made nearly a century ago by Armstrong, indicating that the bishops gathered at Alexandria acted in good faith and sought to be conciliatory. The article concludes by exploring the theological implications of the resolution it proposes to these historical issues: 'Nicaea' was not merely a document to be defended; it was a faith to be developed and explained. [ABSTRACT FROM AUTHOR]

The results of Vatican II for the study of Scripture produced both expected and unexpected fruits. Those combined fruits provide the opportunity for some reflection on the current status of biblical scholarship in relation to the Church. This current status helps identify what we must appreciate and celebrate, but also helps identify remaining gaps to be filled. By assessing some of the gaps, the fruits of the second Vatican council are used to provide one way of approaching these remaining gaps, and charting a hopeful way ahead. [ABSTRACT FROM AUTHOR]

Given the recent (since 9/11) widespread attention across academic disciplines paid to the theme of Empire, the author considers a primary question which emerges: What might we learn from and about the Bible which was composed in the context of Empire and has functioned in communities which both benefited from and suffered under imperial rule? Attention is given to critical 're-readings' of the New Testament in light of the reality of the Roman Empire and its overriding, pervasive imperial rule. Consideration is given to the Nicene-Constantinopolitan Creed (325/381 B.C.E.) and Christology for 'hidden transcripts' of the radical alternative message of the Gospel vis-à-vis the power of emperor and Empire. [ABSTRACT FROM AUTHOR]

This paper explores the complex semantic aspects of "Transmodernity" by Enrique Dussel and "New Cultural Mixing" by Juan Carlos Scannone within the context of how Christianity's liberating philosophical framework contributes to the idea of "universality". This reconstruction delineates a analysis of the reconfiguration offered by these two authors concerning notion of "universality", on the basis of the relationship between European Modernity and Euro-North American Postmodernity, the differentiated processes of Latin American modernization and Nuestroamerican tradition's plurality. [ABSTRACT FROM AUTHOR]

How can we understand the concept of utopia when looking at a religious social utopia in practice? To unpack this question, the article retraces the motif of the 'Christian Town' or 'Salem' in the Apenkwa congregation of the Presbyterian Church of Ghana through more than a century of narratives and practices. Drawing on historical and ethnographic data, the article demonstrates how the utopian religious ideal can function as a powerful symbol for the self-identification of a religious group in practice. It shows how this motif is perpetuated by actors across different cultural and religious backgrounds and over several generations. Most significantly, it shows that all this is quite independent of the 'success' or 'failure' of the utopian social project itself. Based on these observations, the paper proposes to theorize utopia, in the case of lived social utopias, as both a vision and a process. [ABSTRACT FROM AUTHOR]

The Syrian uprising and subsequent civil war have been extensively studied with a predominant emphasis on sectarianism between the Sunni and Alawite sects. This narrow focus overlooks the profound influence of other religious and ethnic elements within Syrian society. This article aims to broaden the analytical lens by examining the position and attitudes of Christians in the Al‐Hasakah governorate regarding the Syrian uprising and opposition forces. The article addresses two key inquiries: first, the factors influencing Christians' position in Al‐Hasakah regarding the Syrian uprising, and second, the ramifications of these positions on intercommunal relationships in the region. The paper argues that the collective memory of fear experienced by Christians, manipulated by the Syrian regime, has contributed to the emergence of "sectarianism from below" and "sectarianism from above." The former reflects the construction of sectarian identities by Christians in response to discrimination and marginalization, while the latter pertains to influential institutions perpetuating sectarian identities and divisions. The findings highlight the complex interplay of factors shaping communal attitudes and relations during times of upheaval and conflict. [ABSTRACT FROM AUTHOR]

This paper examines Kuyper's view of the Scriptures. It stresses Kuyper's organic and pneumocentric view of the Scriptures. These emphases serve to show that Scripture is both of divine and human origin. [ABSTRACT FROM AUTHOR]

Intellectual humility (IH) is a promising construct that has often been linked to religion and spirituality (R/S). In this paper, we provide a narrative review of the literature on this intersection, analyzing articles (n = 43) found through database searches. Consistent with previous reviews and critiques, we find that definitional confusion around IH is exacerbated by inconsistencies in how it is related to R/S and that empirical research has been mostly limited to cross-sectional studies. We call for greater interdisciplinary collaboration, more care in relating R/S to definitions of IH, and consideration of the relevance of apophatic theologies (i.e. so-called 'negative' theologies that emphasize what cannot be known about the divine) and relational spirituality in making connections between IH and R/S. We also note that the research on IH and R/S has largely focused on Christianity. We conclude by offering feminist and postcolonial critiques of IH in relation to R/S. [ABSTRACT FROM AUTHOR]

For over 50 years, a group of Christians has cultivated a movement to revitalize Christian education at secular universities. These leaders formed centers for Christian thought (CCT) to reengage the Christian faith with the intellectual life (and vice-versa) and work with students, staff, and faculty within American universities. At present, there are at least 41 CCT in the USA, but little empirical work has been done to explore this type of Christian education. In this paper, we used a collective case study of five established CCT to answer the following research question: What are the distinctive features of Christian study centers and institutes for Catholic thought, and what is the nature of Christian education they offer? Each center we studied exhibited characteristics unique to its institutional context and yet shared some key educational elements with other centers. In sum, CCT used hospitality and intellectual fellowship to engage the riches of the Christian intellectual tradition to satiate the human appetite to live an integrated life. The center staff believed that living the integrated life would strengthen the global church and thereby benefit the university and society. Although CCT are distinct from Christian colleges and universities, opportunities exist for mutual learning between them that could help perpetuate the Christian intellectual tradition. For example, CCT could benefit from the faith integration conversations happening on Christian campuses, who could, in turn, learn from the holistic approaches of CCT and benefit from hiring faculty who were involved with a center as graduate students. [ABSTRACT FROM AUTHOR]

This article explores Alicia Little’s presentation of foot-bound women in her travelogues and periodical essays. Her exploration of the anti-footbinding movement saw the dissemination of Western feminist ideas in China. However, as the article demonstrates, this cross-cultural exchange was a dominantly Western feminist movement compromised by an enlightenment project based on the notion of modern womanhood or colonial modernity. To understand the background, the article gives an overview of the history of footbinding, followed by the representation of foot-bound women in Little’s travelogues to unpack the idea of modern womanhood. Her presentation of Christianity offers important clues to understanding her writings on the anti-footbinding movement. This article also explores how Little presents her feminist and Christian ideas of modern womanhood, that are at odds with the traditional Chinese womanhood. In contextualizing Little’s role in the anti-footbinding movement, this paper reveals the complicated dynamics between Western feminism, the patriarchal Chinese society, and foot-bound women. [ABSTRACT FROM AUTHOR]

Research has shown a decline in the birth rate over the decades. One of the causes has been the increasingly latent lack of interest among young adults in having children. Within this scenario, many Christians have asked themselves what the position of those who profess Christianity should be. More specifically, the question revolves around the obligation of procreation. Does the biblical text command human beings to have children or not? In order to answer this question, this paper uses as one of its epistemological fulcrums the thought developed by Dietrich Bonhoeffer. The German theologian makes interesting contributions to the topic and points out a path of peace (not so conventional for some) as a way of understanding the text of Gn 1:28. [ABSTRACT FROM AUTHOR]

My analysis in this paper centers on Miguel de Unamuno's multifaceted engagement (commentary, translation, poetic response) with Antero de Quental's metaphysically-inclined sonnets. Like Unamuno, I focus on the sonnets "Redenção" and "Na mão de Deus." I first demonstrate how Unamuno unsuccessfully attempts to reconcile Quental's poetic descriptions of death as liberation, and of the individual's reabsorption in death into the universal consciousness, with his agonized faith in a personal God and his New Testament-derived belief in humanity's redemption from sin and salvation by Jesus Christ. I then argue that while Unamuno may have misinterpreted Quental, his misreading was nonetheless productive in that it furnished him with an Iberian exemplar of the sentimientotrágico de la vida – though I contend that Unamuno's elevation of Quental to the status of tragic exemplar is nonetheless misplaced [ABSTRACT FROM AUTHOR]

The Kingdom of Tonga is a modern nation-state monarchy with a dominant discourse and popular narrative that claims it was 'never colonized' or 'not formally colonized' by modern foreign powers. In this article the authors argue otherwise, that Tonga was and is colonized, albeit more appropriately expressed through the concepts of coloniality within western modernity's global paradigm. This is evident through global hegemonic forces that are animated through a local gendered and capitalist Christian nationalism. Tonga's status is obscured, however, because Tongans are not 'dispossessed of their land', and Tonga is a nation that is not dominantly occupied by foreign European invaders, which are central points of contention for globally visible Indigenous peoples within settler-colonial nations. The paper draws upon critical Tongan scholarship that challenges European cultural hegemony and heteropatriarchy in national Tongan sociality to support these claims. We contend that contrary to a popular sentiment of 'never being colonized', Tonga's national formation is made possible and founded within a global context of coloniality that is enacted through locals. This contestation re-interprets Tonga through and beyond coloniality's world system, which invites radical analyses with global implications, such as re-envisioning Indigeneity. [ABSTRACT FROM AUTHOR]

The annual meeting of the International Consultation on Ecclesial Futures (ICEF) took place in July 2023 in the San Francisco Bay Area of the United States. Participants from the United States, Europe, South Africa and Australia gathered to share research around the theme "faithful innovation" and to reflect together on the challenges and possibilities for cultivating innovative missional ministries. This paper reflects upon two significant themes from the consultation: (1) clarifying the tensions between innovation and Christian faith, and (2) reflecting upon the ecological conditions that cultivate room for innovation that is faithful, and expressions of the faith that are innovative. [ABSTRACT FROM AUTHOR]

This paper explores the rituals enacted in or connected with two medieval churches, one walrus ivory cross and a central topic of medieval devotion, Christ's passion. During Easter Week these memorialised the site in Jerusalem dedicated to the burial of Christ, the holiest place in Christendom. It focuses on the physical elements, the spaces, the paintings and sculpture, the ceremonial objects and relics and the performative nature of rituals associated with them. The Regularis Concordia, composed in Winchester at the end of the 10th century for the use of Benedictine monasteries included sung liturgical enactments based on the gospel accounts of Christ's burial and resurrection. At the same time, in Saxony, the Abbey at Gernrode was founded for the use of women, secular canonesses, with a space in the south aisle that seems to have represented Christ's place of burial and was later incorporated into two chambers evoking the Holy Sepulchre Chapel in Jerusalem. In the 12th century in Winchester Cathedral, a Holy Sepulchre Chapel was decorated with wall paintings depicting Christ's death and resurrection. Around this time, the walrus ivory cross known as the Cloisters Cross was created and appears to have been designed for use in the increasingly elaborate liturgical enactments. The paintings at Winchester Cathedral, the sculpture at Gernrode and the Cloisters Cross each evidence the significance of evoking Christ's passion and how liturgical space and objects served to bring it to life. [ABSTRACT FROM AUTHOR]

Religions play a key role in shaping our worldviews, values, and behaviours and this includes our interactions with the environment. Fuelled by the development of the technocratic paradigm, Christianity has historically received a bad reputation for perpetuating anti-environmental views. Nonetheless, the development of ecotheological strands and the emergence of faith-based organisations focusing on climate justice have aided in producing the much-needed environmental reformulations. As such, this paper seeks to provide a broad overview of the role of Christianity in shaping worldviews, from those hindering environmental action to more contemporary ecotheological approaches discussing climate change, particularly Pope Francis' encyclical Laudato si'. Christianity's preparedness to navigate climate change will be theorised in relation to empirical evidence and the work of European faith-based organisations, as well as the methodological opportunities that the field of ecolinguistics can offer to inform effective communication. [ABSTRACT FROM AUTHOR]

"Mechanism" is one of the crucial concepts that have deeply influenced the evolution of scientific disciplines and philosophical systems. For the last few decades, this concept has again found itself at the center of the philosophical debate about science and scientific methods with the emergence of the new mechanical philosophy (NMP). The aim of this paper is to counter the argument that there is or should be an essential conflict between the modern mechanical philosophy (MMP) or the NMP and Christian theology. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to examine whether and why the term "Christendom", despite its ambiguous historical connotations, can be taken into account in contemporary ecumenical ecclesiology. This will be performed through a linguistic, historical, and theological analysis of the term in question. Its uses in the literature and occurrences in the historical contexts have been reviewed. Particularly important in this case turned out to be St. Augustine's work "The City of God", excerpts of which shed light on some stereotypes that can place the term "Christendom" in merely political meaning. For correct discourse, one needs, on the one hand, an awareness of the traumas that the community of believers have gone through in the history of humanity along with the entire humanity, and on the other hand, the outright revolution that has taken place in post-conciliar theology. It seems that the term "Christendom" retains its relevance especially in the context of the conciliar images of the Kingdom of God and the theology of the Church of Christ. In another way then, "Christianity" reminds one of the Church's rootedness in a particular place, time, and culture, providing a tool for the humble contextualization of ecclesiology in the history of humanity. [ABSTRACT FROM AUTHOR]

This paper builds upon and extends Christian and legal scholarship on the civil rights movement by illuminating a climate of religious freedom that served as a catalyst for and was integral to the success of the spirited activism of the civil rights movement. To date, scholars have not extensively considered how the expansion of religious freedom in church and state jurisprudence both directly and indirectly created a climate that contributed to the success of the CRM, and how advancements in civil rights impacted the broader revolution occurring in constitutional rights. The climate of religious freedom included court support for evangelizing in residentially exclusive areas, exemptions for conscientious opposers from participating in oath swearing and other ceremonies, and exemptions from other general laws that unduly inhibited the free exercise of religious rights. [ABSTRACT FROM AUTHOR]

Hierarchical views of the world such as the great chain of being have come under sustained critique in recent decades, and rightly so. They have justified not only the domination of non-human creatures but also the devaluation (via animalization/racialization) of many humans. The rejection of hierarchy and the great chain of being, however, does not require the rejection of the Christian Platonic theological vision upon which hierarchy is often based. In this paper, I argue that Christian Platonic theology has always been in tension with the great chain of being and is better suited to a non-hierarchical view of creaturely value. I then develop the ethical implications of this view in dialogue with both environmental and animal ethics and anti-racist and decolonial scholarship. [ABSTRACT FROM AUTHOR]

Catholic social thought and teaching is sometimes conceptualised using an historical or principles-based approach. This paper proposes an alternative framing, construing Catholic social teaching (CST) as a multi-layered phenomenon that can be grouped into three broad tiers, each with a distinctive role. This framing is not intended to supercede the others, nor is it inconsistent with them. The proposal emerges out of a series of discussions hosted by the Catholic Agency for Overseas Development, a Catholic UK-based development agency, member of Caritas Internationalis, and an official agency of the Bishops' Conference of England and Wales. The paper operates on two levels simultaneously: it attempts a distinctive reframing of CST using a distinctive source, and it attempts an enactment of CST methodologically and structurally. Construing CST as a multi-layered phenomenon that can be grouped into three broad tiers provides a clarity that empowers us in two ways. First, it clarifies the distinctive role of CST at each level. Second, it makes clear that CST is a work of the Spirit rather than a human phenomenon. Such an understanding of CST brings out with particular clarity a vision of the role, purpose, and even the agency of Catholic social thought in relation to a troubled world. [ABSTRACT FROM AUTHOR]