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Despite the region's strong historic connection to Christianity, little research exists on Christian universities in the Caribbean. To complicate matters, the Caribbean is also little studied in higher education literature generally. Thus, this study examines how Christian universities in this region operationalize their faith identities in their administrative decisions. Examining 15 institutions, this article presents the national higher education trends for the five Caribbean countries or territories with Christian universities: the Dominican Republic, Haiti, Jamaica, Trinidad and Tobago, and the Commonwealth of Puerto Rico. Following an overview of Christian influences and the state of higher education in the Caribbean in general, Christian higher education is examined within each country specifically. Regional trends point to the prominence of Seventh-day Adventist universities, even on traditionally Catholic-dominant islands. Furthermore, using the Operationalizing Christian Identity Guide, Seventh-day Adventist institutions operationalize their faith identity the most visibly in comparison with Catholic and other Protestant institutions. Finally, as a general trend, these universities appear to merge a model of private higher education designed to meet excess demand with their Christian identities, distinguishing them from their secular peers. [ABSTRACT FROM AUTHOR]

This article aims to reflect on the teaching practices in universities of Catholic inspiration. Our study argues that the university should be a place for cultivating wisdom, not merely for transmitting specialized knowledge. This thesis is grounded in the idea that universities are engaged in a systematic pursuit of truth in its various forms. While primarily theoretical, our research is also informed by recent studies on the development of critical thinking within the academic environment. The connection between truth and wisdom suggests that ongoing engagement with reality deepens our understanding of the relationships among things, enabling us to distinguish between means and ends, and what is appropriate from what is not. Wisdom involves understanding the meaning of things and placing them in their proper context—an outlook that universities should foster in students. Although phronesis, the practical dimension of wisdom, cannot be directly taught, a high-quality university education can bridge the gap between theory and daily life. This connection is reflected in the promotion of a sound critical mindset, where the professor's primary goal is to stimulate active learning. This can be achieved through diverse methods and creative teaching approaches. In a Catholic university, the search for truth is intrinsically linked to intellectual development and community service, guiding individuals closer to God, the source of all wisdom. [ABSTRACT FROM AUTHOR]

This article argues that the purpose of universities and the way they are articulated offer the opportunity to be relevant in an uncertain educational context. The connection between purpose, mission, identity and culture is the primary concern of university governance. This chapter explores the role of communication in conveying the purpose of the Christian university. [ABSTRACT FROM AUTHOR]

In this article, I reflect on the role that the teaching of Christian theology would play in the curricula of those universities that understand themselves as places of Christian-inspired culture. I begin with a brief historical overview of the presence of theology in the context of university studies, recalling the views outlined in their respective epochs by Immanuel Kant, John Henry Newman, and Karl Rahner. Following Benedict XVI's call to expand the boundaries of rationality, I also consider how such an expansion should include theology as well as other sources of knowledge. I then suggest what characteristics theology should have when it is taught in the context of a public university campus. It happens, for instance, that some 'Catholic' and Christian-inspired universities decide to include some theological programs. In such a public context, Christian theology is called to explore the relationship between the God of Abraham, Isaac, and Jacob, and the God of philosophers and scientists, to highlight the ultimate questions raised by the sciences and by philosophical thought in general, and to relate them to the content of Revelation. For theology, this means having sufficient knowledge of the other sciences, and being aware that the Word of God also has something to say about the physical universe and the whole of human history, as they are studied by contemporary scientific culture. In this respect, fundamental theology seems to have a more appropriate method than dogmatic or moral theology, at least for initiating interdisciplinary dialogue in a university context. Finally, I suggest that in order to preserve and promote the Christian identity of a Catholic university, whether legally or de facto Catholic, it is not enough to teach theology or even to have a theology department, nor is it enough to offer activities of spiritual formation. Since Christian inspiration and identity are inherent in academic life and culture, in order to preserve and nourish them, we also need the theology taught in these institutions to have a clear scientific status and a good academic level. [ABSTRACT FROM AUTHOR]

Universities with a Christian identity are particularly interested in consistency and coherence in their communications with their founding principles, mission, and purpose. Finding an essential communicational concept or DNA can help achieve this objective. Intended as the starting point for a new communications plan, this case study describes the process of finding a communicational DNA to signify the identity of the university. Internal culture is nourished by and gives meaning to the university's identity and purpose. It is pivotal in expressing their significance in a way that resonates with the organization's guiding values. A methodology to define a communicational DNA facilitates the development of a strategic communications plan that is aligned with the university's identity and corporate culture and provides coherence to its brand strategy. The process considers asking key stakeholders and listening to them attentively on how they perceive the organization. A DNA approach has advantages for a university with a Christian identity as it enables the inclusion of its sense of mission within a communications plan, encompassing the specific elements of a Christian ethos. The task can shape a university's communicational strategy and serve as a model for expressing a unique identity and purpose. [ABSTRACT FROM AUTHOR]

This study examines how contemporary frameworks of corporate purpose can inform the purpose of Catholic universities. It defines corporate purpose as a central objective that provides meaning to members and contributes to societal value, delineating inside-out and outside-in perspectives, and head, heart, and hands dimensions. Applying these frameworks to Catholic institutions, the paper discusses the importance of aligning purpose with Catholic beliefs, fostering intellectual inquiry, moral formation, and engagement with societal challenges. Then, it delves into how Catholic universities integrate organizational purpose with individual purposes both in Catholic and non-Catholic members. It examines the concepts of purpose fluidity and synergy, which enhance alignment between personal and organizational purposes. Strategies for promoting these concepts, such as clear communication and consistent management, are discussed. Ultimately, integrating these frameworks enhances our understanding of the multifaceted role of Catholic universities' purpose in contemporary society. [ABSTRACT FROM AUTHOR]

It is not enough for Catholic universities to simply profess having a Christian identity. This identity needs to be enacted throughout the organization via students, faculty, staff, and administrators. Because identity has different foundations, such as groups, roles, material artifacts, and stories, there are a variety of ways a Christian identity can be lived out in a Catholic university. However, despite these many avenues for enacting identity, such enactment comes with several challenges. At the heart of most of these challenges is the fact that Catholic universities have other identities beyond a Christian one. This paper addresses not only how identity can be enacted, but highlights the challenges to such identity enactment and the trade-offs they present for discernment. [ABSTRACT FROM AUTHOR]

A fundamental purpose of a university, its faculty, students, and administrative teams is to contribute to the common social good. In the provision of education and advancement of scientific knowledge, a university plays the crucial role of serving society by uplifting the less privileged in its community. This case study examines the Macheo Programme that has been operationalised by Strathmore University in Nairobi, Kenya. Providing an introductory overview of fundraising, the case presents comprehensive details about the educational context in Kenya and how Strathmore University manages its Macheo Programme. [ABSTRACT FROM AUTHOR]

In order to explore the relationship between research and universities with a Christian identity, it is important to be clear about the identity of social realities and the meaning of 'Christian identity' when applied to universities. In my view, the latter requires three elements: (1) assigning a central role to theological reflection, (2) recognizing a mediating role to philosophy, and (3) encouraging a reflective posture in all disciplines. These three aspects should be considered and secured through adequate research policies that manage external constraints with internal ones. [ABSTRACT FROM AUTHOR]

This study investigates the experiences of young members of Alevi, Christian, and Jewish religious minorities in Turkey, a secular country with a Sunni Muslim majority. Data was collected through semi structured interviews with 29 participants aged from 17 to 24. A thematic analysis was employed to explore patterns of discrimination and exclusion in their everyday lives. The experiences of Jewish and Christian participants are characterized by ostracism, increased vulnerability to injury, and passing as a member of the majority. Alevi participants report being subjected to intense pressure to become assimilated into majority Sunni practices, as well as frequent exposure to harshly unfavourable stereotypes, and ongoing rejection of Alevi theology as a 'true' belief system. The discussion centres on the issue of misrecognition and, particularly, denial of identity, contextualizes the findings into broader dynamics of nation‐state politics, and focuses attention on the agency of minorities and majorities. Limitations of the study and recommendations for future research have also been presented. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement. [ABSTRACT FROM AUTHOR]

This article explores the politics of cultural heritage in societies experiencing secularization and religious diversification by examining recent efforts made by Cordoba's Cathedral Chapter to emphasize the Christian origins and identity of the iconic Mosque-Cathedral. We argue that the Cathedral Chapter's approach to managing and narrating the building over the past two decades responds largely to tensions stemming from the divergence between the primacy of its Islamic or multi-religious identity characteristic of popular representations of the building, both within Spain and beyond, on the one hand, and the primacy of the building's Christian identity as manifested in the institutional arrangements concerning its ownership, management, and use, on the other. While this divergence has been a source of periodic tensions since the 1970s, such tensions have been amplified by recent symbolic acts and popular movements contesting the Church's dominion over the Mosque-Cathedral, as well as by broader societal changes that have diminished the Church's power and influence and heightened its sense of vulnerability. We identify and analyse four main strategies employed by the Catholic Church to (re)narrate the meaning of the building and assert its Christian roots and identity: (1) archaeological projects attempting to demonstrate its Christian foundations; (2) liturgical practices presenting it as a church to establish its Christian identity; (3) discursive practices framing Catholic traditions and rituals as 'intangible heritage' crucial to the building's successful preservation; and (4) the unconditional prohibition of Muslims from performing Islamic prayers. In our research, we have focused on the utilization of museological methods and the interweaving of diverse repertoires (scientific, artistic, religious), by Catholic actors, aimed authenticating and validating novel interpretations about the origin and Christian character of the building. [ABSTRACT FROM AUTHOR]

It is not enough for Catholic universities to simply profess having a Christian identity. This identity needs to be enacted throughout the organization via students, faculty, staff, and administrators. Because identity has different foundations, such as groups, roles, material artifacts, and stories, there are a variety of ways a Christian identity can be lived out in a Catholic university. However, despite these many avenues for enacting identity, such enactment comes with several challenges. At the heart of most of these challenges is the fact that Catholic universities have other identities beyond a Christian one. This paper addresses not only how identity can be enacted, but highlights the challenges to such identity enactment and the trade-offs they present for discernment.

This article aims to reflect on the teaching practices in universities of Catholic inspiration. Our study argues that the university should be a place for cultivating wisdom, not merely for transmitting specialized knowledge. This thesis is grounded in the idea that universities are engaged in a systematic pursuit of truth in its various forms. While primarily theoretical, our research is also informed by recent studies on the development of critical thinking within the academic environment. The connection between truth and wisdom suggests that ongoing engagement with reality deepens our understanding of the relationships among things, enabling us to distinguish between means and ends, and what is appropriate from what is not. Wisdom involves understanding the meaning of things and placing them in their proper context—an outlook that universities should foster in students. Although phronesis, the practical dimension of wisdom, cannot be directly taught, a high-quality university education can bridge the gap between theory and daily life. This connection is reflected in the promotion of a sound critical mindset, where the professor’s primary goal is to stimulate active learning. This can be achieved through diverse methods and creative teaching approaches. In a Catholic university, the search for truth is intrinsically linked to intellectual development and community service, guiding individuals closer to God, the source of all wisdom.

A fundamental purpose of a university, its faculty, students, and administrative teams is to contribute to the common social good. In the provision of education and advancement of scientific knowledge, a university plays the crucial role of serving society by uplifting the less privileged in its community. This case study examines the Macheo Programme that has been operationalised by Strathmore University in Nairobi, Kenya. Providing an introductory overview of fundraising, the case presents comprehensive details about the educational context in Kenya and how Strathmore University manages its Macheo Programme.

Christian nationalism and race are both important predictors of firearm policy preferences in the United States, and a growing body of research argues that ideas about gun control tend to be racially coded. Building on these findings, we use data from the 2021 General Social Survey to examine how race and ethnicity moderate the association between Christian nationalism and firearm policy preferences – specifically requiring a police permit to purchase a gun. Analyses show strong, racially divergent associations between Christian nationalism and opposition to requiring gun permits. Christian nationalism is associated with higher opposition to requiring gun permits for non-Hispanic White Americans, but lower opposition for non-Hispanic Black Americans. Moreover, accounting for biblical literalism attenuates the association for White Americans but amplifies the association for Black Americans. These findings support the conceptualization of Christian nationalism as a racialized ideology, i.e. one which has different meanings and effects across ethno-racial identities. [ABSTRACT FROM AUTHOR]

In the post-secular societies of Scandinavia and Great Britain, Christian denominations have had to reconstruct their identities as educational agents. This article focuses on the Church of England and the Church of Sweden, and their changed self-identification as expressed in their educational policy documents. Whereas the Church of England's discourses are of partnership and business competition, the Church of Sweden's discourses are about the Apocalypse and external threats. These approaches are analysed using Habermas's concept of religion, identifying a transformation of religious language into secular argumentation to become viable in the secular public space. The question posed is: "Is theology exerting less influence over education in Scandinavia and Great Britain?" [ABSTRACT FROM AUTHOR]

In our contemporary United States context, identities such as Christian and LGBTQ+ have been portrayed as incompatible, ignoring the lived realities of queer and trans Christians who exist within the church and minister to it. Although several denominations have adopted policies affirming transgender people, most transgender Christians still find themselves on the margins, striving to flourish in the liminal space of the borderlands. Exploring the ways in which transgender Christians have created sacred space in the wilderness of church margins, this essay looks at shared resources and community spaces such as Enfleshed and Transmission Ministry Collective as sites of trans Christian affirmation and ecumenical dialogue and asks what a trans theological reimagination of church borderlands might look like. [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]

Historically, Australian higher education has been statist, uniform, and secular. Indeed, up until 1989, even communist Poland had more Christian universities than Australia. Only in the last 3½ decades have eight different Christian universities and colleges emerged. This article first explores the origins of these new institutions and the historical factors that allowed for the emergence of Australian Christian higher education (CHE). It then employs the recently developed Operationalizing Christian Identity Guide (OCIG) to determine the extent to which these new Australian institutions use their Christian identity to guide administrative decisions. The OCIG identifies the number of publicly expressed markers that indicate whether and how Christian identity makes a difference in key administrative decisions regarding the life of the institution. These markers include things such as membership requirements for the board, president, faculty, and students; the institution's official rhetoric and mission; the number of required Christian courses; and the nature of co-curricular programming. An analysis of these institutions using the OCIG reveals that Australia's Christian institutions are observably distinct from their secular Australian counterparts in key areas such as mission, hiring practices, curricular requirements, co-curricular opportunities, and student conduct codes. All of these Christian institutions require core courses that extend beyond professional education. Within the Christian sector, significant diversity also exists regarding religious symbols, funding, and governance. A comparison of these Australian institutions to Christian institutions in the United States and Canada, however, finds that Australian institutions operationalize their Christian identities less than institutions in these countries. [ABSTRACT FROM AUTHOR]

Since the late nineteenth century, the Phrygian funerary imprecation, known as the Eumeneian formula, has been considered one of the clearest indicators of Christian religious identity on inscriptions from Roman Asia Minor. After a brief précis of the early scholarly history of interpretation of this formula and the historiographical assumptions which underpinned its identification as Christian, this article attempts to reframe how we understand the specific context out of which these inscriptions emerge—that of the wider socio-religious context of Roman Asia Minor—and to examine the degree of continuity which these inscriptions have in terms of religious sentiment with similar pagan examples from wider Anatolia. The central contention of this article is that the Eumeneian formula inscriptions, quite apart from what they can tell us about the socio-political status of early Christians and their relationships with their wider civic environment, are also an important index for understanding early Christian popular religion in the pre-Constantinian period and how ordinary Christians expressed their religious identity in a potentially hostile environment. [ABSTRACT FROM AUTHOR]

This paper aims to uncover a hidden history of Cantonese Christian literature. Written Cantonese has been present since the late Ming dynasty in parallel to the emergence of a distinct Cantonese identity. Western missionaries, for the sake of evangelism, facilitated the development of written Cantonese in South China since the mid-nineteenth century. At that time, missionaries put a lot of effort into translating religious leaflets and booklets, the Bible, the book of prayers, and even Cantonese–English dictionaries. These works contributed to standardizing written Cantonese and indirectly helped to develop Cantonese identity. I will critically examine how Cantonese Christian literature declined for the sake of nationalism, as the first publication of Heheben 和合本 (Mandarin Union Version) in Protestant Christianity in 1919 represented the unification of the Church by using written Mandarin. After elaborating on the unintentional alliance of missionaries with Cantonese in the nineteenth century, in conclusion, I will make a brief comparison of Hong Kong Church in the twentieth and twenty-first centuries, which is inactive in the continuous written Cantonese movement in Hong Kong. [ABSTRACT FROM AUTHOR]

Students of early Christianity have debated the question of how Christians organized themselves in taking care of the poor who died, in comparison with their Greco-Roman cultural counterparts. The question has centered specifically on the place of the collegia in early Christianity. On the one hand, some argue that Christians formed their own collegia akin to Christian churches in order to skirt the pre-Constantinian legal status of the church. On the other hand, some hold that Christians could not participate in the secular setting of the collegia. This article argues that not only did early Christians participate in the collegia, but, significantly, this participation helped them prepare to deal with future plagues such as the one that took place between ca. 251 and 266. Additionally, while earlier scholarship on the issue tended to emphasize those associations that were mainly organized by official Roman law, later scholarship has recognized the more private ones as well. [ABSTRACT FROM AUTHOR]

The Chinese Christian church was accused of colluding with Western imperialism, and this led to the anti-Christian movement. The Chinese church responded by accelerating a movement of church independence. Discussions of this movement have often been incorporated into a discourse of aggression and resistance between East and West. Such discussions obscure the differences between individuals and the plurality of thought in the Chinese church. Based on the textual analysis of his writings, the article aims to reveal previously overlooked details within Jia Yuming's justification of the independence movement by. On the one hand, Jia responded to nationalism by pointing out the ethnic and national identities and obligations of Christians. On the other hand, he avoided conflict with the Western missions in the process of independence, thus taking the church's independence out of the context of East–West confrontation. Finally, he reconciled the conflict between national identity and the Western image with the ecumenical values of Christ and the Christian reformation of society, unifying both sides with ultimate spirituality. His justification draws attention to an attuned theological path of thought in the process of indigenization of the Chinese church. [ABSTRACT FROM AUTHOR]

How can Americans on the political left and right both claim their views represent those of Jesus? Using nationally-representative data in which Americans rated Jesus on the left-right ideological spectrum, we assess what characteristics are associated with Americans' ratings and consider arguments about causal ordering. Competing expectations are drawn from "images of God" research and research showing political identities influence Americans' religious characteristics. Focusing on Christians first, the strongest predictors of where Christians place Jesus was their own ideological identity followed closely by views on Christian nationalism. No other religious, racial, or partisan characteristics were associated with where Christians place Jesus. For insights on causal direction, we interact religiosity measures with ideological identity and Christian nationalism, finding identical patterns regardless of religious commitment. We also run models to see if patterns differ for non-Christians and the influence of ideological identity and Christian nationalism are nearly identical. Given that Americans' ideological placement of Jesus has little to do with their own religious identity or commitment, findings lend more support for the theory that Christians and non-Christians alike project their own ideological identities and views about Christian nationalism onto Jesus rather than such characteristics following from stable images of Jesus. [ABSTRACT FROM AUTHOR]

While observed by commentators, only two works provide sustained explorations the Didache's ambiguous use of ho kyrios (the Lord). These studies reach opposing conclusions. Aaron Milavec contends that kyrios always refers to Israel's God and never to Jesus. Murray Smith argues that it consistently denotes, or at least includes, Jesus as its referent. This essay argues that Milavec and Smith's claims are complementary. The Didache interconnects the identity of Jesus and Israel's God, establishing them as the concomitant referent(s) of kyrios. Neither God nor Jesus is labeled ho kyrios explicitly. Both are insinuated to be ho kyrios simultaneously. The Didache does not require over-determining one as the sole referent throughout the text. Where context allusively suggests God or Jesus as the primary referent, each use of kyrios contains sufficient ambiguity to include both. The cumulative effect is that the referent(s) of ho kyrios in the Didache is simultaneously theological and Christological. Jesus and God are distinguishable but inextricably linked as ho kyrios. The Didache's bivalent use of ho kyrios, then, reflects a high Christology. [ABSTRACT FROM AUTHOR]

Radical Right-wing populism frequently involves 'divide and rule' strategies as a means to attain and consolidate political power. In the cases of Viktor Orban's political regime in Hungary and Donald Trump's four-year presidency (and its aftermath), we find a pronounced attempt to create narrative hegemony of a sense of nation built upon Christian civilization and foundationalist understandings of national identity. Moreover, both cases reveal processes of social border-making that are reflected in norming and the creation of distinctions based on degrees of national authenticity. Applying an ontological security and critical borders studies approach, this paper will specifically focus on the different ways in which border-making processes, or bordering, are implicated in the exercise of illiberal political power in the Hungarian and US cases. Despite many similarities, the actual mobilization of popular support reflects local conditions and has resulted in rather different political outcomes. [ABSTRACT FROM AUTHOR]

Central European countries with a historically dominant Roman Catholic heritage belong to a particular cluster in respect to the governance of religion. This paper focuses on Hungary and Slovakia and addresses the effect of religious nationalism on the regimes of governance of religion in the two countries. After the fall of the Berlin Wall, there was a brief period of neutral stance towards religion, which was characterized by liberal values. With the introduction of the bilateral Concordat agreements with the Holy See, both countries started to treat traditional Christian Churches preferentially. By the 2010s legislation in both countries created restrictive entry barriers for "new" religions. This created two or multi-tiered systems for "old" and "new" religions, in which the former enjoyed closer relationship with the state. As a result, the separation of church and state has become blurred. Preferentially treated churches reappeared in the public space as providers of certain educational and social services. Preferentially treated churches and the state developed asymmetrically interdependent relationships, the state having the upper hand. Meanwhile, increasingly populist and nationalist parties instrumentalized religion by involving Christianity in their nationalistic political discourse. This helped create a normative space, in which the state is able to give further preferential treatment to certain religious groups over others. The emphasis on Christian national identity underpinned these governments' narratives that conflates migration with security and Islam, which pushed those religious groups on the margins, which do not fit in the religious nationalist narrative of the increasingly right- and populism-leaning governing elite. [ABSTRACT FROM AUTHOR]

Professional chaplains have the unique opportunity to provide spiritual care within institutional settings where other types of pastoral care may not exist. Serving within these institutions presents special challenges, including tension between multiple identities and responsibilities. This tension can create conflict within the Christian chaplain, and confusion as to whom they are ultimately beholden. The first section of the article discusses what I see as the five identity-related tensions a professional chaplain may experience serving in an institution. The second section of the article outlines a Christian theology of calling built on the framework of Covenant Theology and God's reconciling work of grace. This theology of calling orients the professional identity of the Christian chaplains, rooting them in a clear sense of their responsibilities within their institutional setting. Christian chaplains are beholden first to God and to the calling God places on their life. Proper orientation to that calling equips chaplains to reconcile any cognitive dissonance caused by identity-related tensions, thus opening up a richer spiritual dialogue with God as they live out their kingdom-advancing mission. [ABSTRACT FROM AUTHOR]

The Christian confession of who Jesus is must be made in the contested space of conflicting accounts of history. This article compares the shape of universal history set out by Yuval Noah Harari with that of Wolfhart Pannenberg by sketching their accounts of human beginnings, the middle of history, and their view to the future. Harari's secular account can be summarized as the rise and fall of homo sapiens, as historical developments lead to techno‐humanism and dataism. Jesus Christ holds no significant place in this narrative. Pannenberg's theological interpretation of history sees it originating in God's self‐giving love, climaxing in the Son's revelation, and leading to a new creation. This comparison leads to five propositions on how Christians may speak of who Jesus Christ is today. [ABSTRACT FROM AUTHOR]

This article delves into the intersection of race, economic ideology, and Christian identity formation within the context of Black preaching to articulate what is referred to as the "neoliberal homiletic." The neoliberal homiletic refers to the uncritical adoption of economic, ideological concepts within preaching practices, leading to a reshaping of theological goals and individual identity as examined in the context of the Black church. Preaching influenced by economic ideas constructs a Christian identity that aligns with market values and reinforces economic systems of oppression. Despite these challenges, a hopeful path forward is found in a return to historical traditions of Black preaching, which emphasize community solidarity, resistance to oppression, and a theological preference for the poor. Reclaiming these traditions can empower the Black church to address the socio-economic challenges faced by marginalized communities and counteract the pervasive influence of economism. [ABSTRACT FROM AUTHOR]

The construction of one's identity in late modernity is sometimes viewed as a project of the autonomous self in which one's identity may shift or change over the course of one's existence and development. For the Christian, however, one's identity is both a divine gift, and a task of ecclesial formation, and for both the gift and the task, Christian baptism is fundamental. Baptism represents the death of the self and its rebirth in Christ, a decisive breach with the life that has gone before. Baptism establishes a new identity, a new affiliation, a new mode of living, and a new life orientation, direction, and purpose. This paper explores the role of baptism in the formation of Christian identity, finding that Christian identity is both extrinsic to the self and yet also an identity into which we are called and into which we may continually grow. The essay proceeds in three sections. It begins with a survey of recent philosophical reflection on the concept of identity, continues by reflecting on the nature of Christian baptism in dialogue with this reflection, and concludes by considering in practical terms how baptism functions in the process of conversion–initiation toward the formation of mature Christian identity. [ABSTRACT FROM AUTHOR]

The paper discusses the legacy of the ecclesiastical community preserved in the ecclesial memory (tradition) intended for all times, and therefore also for the "challenges of today" inscribed in the particular "signs of the times". Without a doubt, this includes the desire of western man for a content, happy, and fulfilled life in all aspects of human life. The main aim of the article is to provide the most plausible answer about the meaning of man's existence and the paths to its fulfilment not only to the believer living in a certain cultural framework, but also to everyone who asks this question. Our answer cannot help but emerge from the Trinitarian mystery, which was, still is and will always be the foundation of proclamation and of all new pastoral paths, even for the twenty-first century Church, world and man. After all, if it is true that the essence of the triune God is both universal union and unification, it is the trinitarian relational Being that establishes the foundations for a new humanity. The mystery of the divine Trinity is thus implicit in both chapters of the lecture, in which we speak of a new Christian identity, of the phenomena of "the silent God", and of the mission of practical theology as a theology of life, that is to say, a theology that makes man's encounter with God possible. [ABSTRACT FROM AUTHOR]

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Prior research found that Christian nationalism, a belief that integrates Christian identity with American national identity, was associated with more negative views toward marginalized groups, such as religious minorities. Relatively less known is the relationship between Christian nationalism and attitudes toward atheists. Specifically, even less is known about whether or not Christian nationalism that is above individuals at the macro, geographic level may influence individual views of atheists. Using nationally representative multilevel data, this study found that higher individual Christian nationalism was associated with more negative views toward atheists. No robust state‐level Christian nationalism influence was found for anti‐atheist attitude. However, Blacks, relative to Whites, were less likely to view atheists negatively in states where Christian nationalism was higher. Meanwhile, in states where Christian nationalism was higher, Black Protestants were less prejudiced against atheists compared to Evangelical Protestants. [ABSTRACT FROM AUTHOR]

To inform its readership and potential contributors, this paper revisits and builds on the work of Dulaney's (2014) study of the Christian Business Academy Review (CBAR). In this article, the researchers analyze CBAR titles and abstracts and titles from the Academy of Management Learning and Education (AMLE) for the period from 2014 to 2023 and compare those results to Dulaney's original findings. To further name the specific discourse of the journal, the researchers conducted a thematic analysis of the CBAR's abstracts. The results of this study show the CBAR to be a dynamic and growing venue for both single and multiple authors to engage in the sharing of ideas and resources related to the teaching of a great variety of business topics from a Christian worldview and to college teaching as a profession. Perhaps most importantly, the CBAR has remained true to its stated purpose. [ABSTRACT FROM AUTHOR]

This review article examines and summarizes the key ideas and contributions of Nikolaos Loudovikos' book Analogical Identities: The Creation of the Christian Self – Beyond Spirituality and Mysticism in the Patristic Era. The book offers a reimagining of Christian anthropology and the understanding of the self by critiquing what the author sees as lingering Neoplatonic influences and dualistic notions of 'spirituality' or 'mysticism'. Loudovikos traces the development of problematic conceptions of the will, introspection and power in influential thinkers like Augustine, Origen and Descartes. He then provides an alternative trajectory drawing on Greek patristic authors like Maximus the Confessor, Symeon the New Theologian and Gregory Palamas. Loudovikos argues that their thinking provides resources for overcoming problematic past legacies by articulating a view of the self, grounded not in an immaterial soul, but in dialogical, embodied fulfilment through grace and participation in Christ. Central is Maximus' theology of the will, which reframes it not as something to be transcended but as expressing the universal human desire for God. Loudovikos synthesizes these currents in proposing the concept of 'analogical identity' to describe the transformed Christian self. The book represents a ground‐breaking contribution that creatively retrieves the diverse patristic tradition(s) to overcome lingering problems in theological anthropology and provides a holistic model of human personhood. [ABSTRACT FROM AUTHOR]

This article considers theologies of the land by examining the legacy of the nineteenth-century Episcopal bishop Henry Benjamin Whipple and his encounter with Minnesota's Native American people. Using the work of Willie James Jennings as an interpretive lens, it argues that Whipple developed and implemented a theology in which land is (1) fundamentally separate from people, (2) passive physical material, (3) a resource for human productivity, and (4) an instrument for the formation of Christian and American identity. It shows how such a vision of the land has contributed to a destructive theology of displacement, conquest, wealth, and assimilation. It briefly proposes an alternative theology of the land in which land is (1) distinguishable but not separable from people, (2) differentiated and sacred, (3) a creature with value exceeding its productivity, and (4) a place for mutual formation of people and land through God's power. [ABSTRACT FROM AUTHOR]

Whilst research has demonstrated the influence of individual and social identities on drinking‐related beliefs and behaviours, none evaluates how identities' incompatibilities are associated with mental health, current drinking status nor intentions, and motivations to change drinking behaviour. The current study explored how variability in incompatibilities between the social identities of being a drinker and a Christian related to mental health, alcohol use behaviour, and intentions to change drinking behaviour. A cross‐sectional online survey (via a recruitment platform, Prolific) recruited n = 180 US resident Christians who drank alcohol (56.4% male, 46.6% female, mean age = 37 years). Increased incompatibility between identities moderated the effect of current Christian identity on drinking change motivations—with the strongest links amongst those with the highest levels of incompatibility. A similar effect was also shown for increasing incompatibility between perceptions of the self as an individual and drinking behaviour (self/drinker incompatibility). The relationship between Christian identity on current drinking behaviour was also shown to be moderated by decreased Christian/drinker identity incompatibility but not self/drinker incompatibility. No relationships were identified for general mental well‐being. The study highlights that differences in the protective role of religious identities likely depend on how they relate to others, and the key role of identity incompatibility. [ABSTRACT FROM AUTHOR]

Recent scholarship on the Bodmer Miscellaneous Codex (BMC) has analysed various features of the manuscript, mostly attempting to answer questions like "Why was this codex created?" and "What purpose did it serve?" Some have given more specific answers, while others believe the document to be largely enigmatic. To further the academy's understanding of this ancient codex, this paper will examine the BMC, which comprises 11 different writings, for evidence of early Christian social identity formation. More specifically, it will heuristically apply Social Identity Theory (SIT) and Social Identity Complexity Theory (SICT) to reflect on identity and boundary construction in the BMC. It will be argued that various features of this ancient codex reveal a process of social identity formation, specifically an emerging orthodox Christian identity that is seeking positive distinctiveness and striving to reinforce the boundaries between an ingroup and various other outgroups. Furthermore, it is argued that the evidence of these features, in the context of persecution and competing Christianities, denotes a lower level of social identity complexity. [ABSTRACT FROM AUTHOR]

ČAJKA, František. Fragment of the Czech Church Slavonic Translation of the Forty Homilies on the Gospels by Pope Gregory the Great in the So-Called Rumyantsev Manuscript (No. 436). The so-called Rumyantsev Manuscript (No. 436) dates back to the early 16th century and is housed within the manuscript collections (ф. 256 Собрание рукописных книг Н. П. Румянцева, № 436) of the Russian State Library (Российская государственная библиотека, РГБ) in Moscow. The Russian Church Slavonic manuscript represents the "Torzhestvennik" (минейный Торжественник), which contains homiletic-exegetical texts for various feasts, as well as hagiographical texts arranged according to the liturgical calendar (from September to August). The mentioned manuscript is renowned in the fields of Slavic studies and medieval studies because it contains the famous recording of the text of the First Old Church Slavonic Legend of St. Wenceslas (The Life of St. Wenceslas) in its South Russian (Vostokov's) version. In the Rumyantsev Manuscript (No. 436), we have recently identified another text of West Slavic (Czech Church Slavonic) origin, represented by a fragment of the Old Church Slavonic translation of the Latin Forty Homilies on the Gospels by Pope Gregory the Great (XL homiliarum in Evangelia libri duo). The mentioned translation (i.e. Besědy na evangelije) was created in the early medieval Bohemia during the 11th century, most likely in the Sázava Monastery. The aim of the study is to highlight the mentioned textual fragment, make its material accessible through an edition and provide its basic textological characteristics. The newly recorded text of the Besědy na evangelije, written in the manuscript on fol. 167a 7 - 167b 22, dated January 25th, represents a substantial part of the 2nd chapter of the 23rd homily. Textual analysis has demonstrated the relative antiquity of the text fragment, its affiliation to the "Pogodin" textual line, and a significant textual affinity to the wording represented by the oldest relatively complete manuscript, the Pogodin manuscript from the 13th century. As a result of the text's development in the Russian environment, specific textual features of the manuscript appear, representing partial changes in word order, morphology, or lexicon, as well as instances of text abbreviation or expansion. The existence of the text of the Besědy na evangelije in the Rumyantsev Manuscript (No. 436) is another piece of evidence of the importance and popularity of Gregory the Great as a theologian and teacher in the East Slavic environment. His thoughts and teachings had an impact on the theology and spiritual life of the East Slavic countries and contributed to the shaping of their Christian identity. [ABSTRACT FROM AUTHOR]

Since the mid-1990s, the popular perception of the militia movement in the United States has associated it with racism and far-right expressions of Christianity. There are good reasons for this assessment, though the movement is more complex than such generalizations suggest. In this article, I describe how Oath Keepers mobilized the image of a "good militia" seeking broader legitimacy and how their efforts have often been damaged by troubling and even criminal elements in their organization, which included militant efforts to keep Trump in power by attempting to subvert the 2020 election. I further argue that public revelations of the group's racialized discourses and activities, allegations of domestic abuse against its founder, and the recent convictions related to 6 January, including seditious conspiracy, further challenge this effort at legitimization and have thrown the organization into disarray. Moreover, I argue though broader legitimacy may be now out of reach for this fragmented and isolated organization, they may yet find legitimacy among Christian nationalists who have come to conclude that political violence is potentially necessary to save America. [ABSTRACT FROM AUTHOR]