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161.
Using a hermeneutical method, this study seeks to understand Christian Zionism as a meaningful practice in late modern Sweden. We visited four Christian Zionist conferences where we observed, analysed the sermons, and conducted interviews. The conferences are almost entirely attended by elderly people and the style is characterized by an old-time revivalist nostalgia. Results show that Israel is seen as a key to understanding a general conflict that the informants experience in late modern Swedish society and in relation to the majority church. Supporting Israel is intertwined with support for conservative values and theology and Israel becomes a nodal point that puts the greater conflict in a new perspective: identifying with Old Testament prophecies and God’s dealings with Israel gives hope and a sense of continuity to a revivalist movement that has become out of date. In Israel, Christian Zionists connect with both the past and the future, personally and as a movement. 相似文献
162.
Flynn Cratty 《Reformation & Renaissance Review》2018,20(1):18-34
In 1551, a resident English Dominican, Richard Marshall, sparked a fierce controversy in St Andrews, Scotland, by arguing in a sermon that the Lord’s Prayer, the ‘Our Father’, should be prayed to God only and not to the saints. According to John Foxe, the dispute led to much cursing, a regional synod, and one Franciscan fleeing the city in disgrace. The St Andrews quarrel was one of many controversies about prayer in sixteenth-century Europe. Why was prayer such a contentious topic? Scottish prayer controversies revealed a fundamental struggle between traditional and reformist views over the value of ritual in relating to God. Protestants like George Wishart, Catholic reformers like Marshall and Archbishop John Hamilton, and more radical ‘devotional humanists’ like the poet, Sir David Lindsay, proclaimed new understandings of prayer that undermined the structures of traditional devotion by pitting the personal and vernacular aspect of prayer against priestly Latin ritual. 相似文献
163.
Reconciling Counselors’ Christian Beliefs and Lesbian,Gay, Bisexual,and Transgender Affirmation: A Grounded Theory
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Gena M. Minnix 《Counseling and values》2018,63(1):110-128
The purpose of this qualitative grounded theory study was to learn how 15 Christian heterosexual counselors successfully reconciled a perceived conflict between lesbian, gay, bisexual, and transgender (LGBT) affirmation and their religious beliefs. Obstacles to reconciliation, helpful factors, states, and participant characteristics were integrated into a grounded theory (the Relational Equilibrium Model) of religious‐based value conflict reconciliation to guide counselor educators and supervisors working with nonaffirming or conflicted Christian trainees to develop LGBT‐affirming dispositions and practices. 相似文献
164.
Wanda Deifelt 《Dialog》2016,55(2):111-116
This essay offers a systematization of the various contributions to this issue, highlighting commonalities and creative tensions. Using Martin Luther's two‐kingdom theory as a framework, the leading question is the role of humanity in restoring creation and the deliberation that this ethical imperative—to carry out works of love on behalf of the neighbor (which includes creation itself)—might entail. 相似文献
165.
This article deals with a unique period in Chinese Christianity in the early twentieth century. During this period a number of Christian theologians engaged actively with communism and Marxist theory. We focus on the work of Wu Leichuan (1870–1944), Wu Yaozong (1893–1979) and Zhu Weizhi (1905–1999), who creatively sought engagements between Christianity and historical materialism and thereby articulated a unique Chinese development, albeit engaged with international currents of thought. The article analyses their varying methods of doing so, their reconstructions of the figure of Jesus and early Christianity, and the efforts to see both the links and differences between Christianity and communism. 相似文献
166.
Systematic theology at the crossroads: Explication of a symbolic universe or contextualization of a redemptive message?
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Klaus Nürnberger 《Dialog》2018,57(1):53-59
The article compares Ted Peters' and Klaus Nürnberger's approaches in their recently published systematic theologies. Peters retains the traditional symbolic universe, explicating it for “a new era”; Nürnberger treats the evolving tradition as a series of contextualizations that must be replaced with new contextualizations as situations change. The difference and its consequences are demonstrated in the cases of the concept of God, eschatology, and the content of the gospel. At stake is the validity of the tradition on the one hand and the plausibility of the Christian faith in a modern context on the other. 相似文献
167.
Enforcing Christian Nationalism: Examining the Link Between Group Identity and Punitive Attitudes in the United States
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Joshua Davis 《Journal for the scientific study of religion》2018,57(2):300-317
This article examines whether the convergence of an individual's religious and national identities promotes authoritarian attitudes towards crime and deviance. Drawing on theories of social control and group conformity, as well as Christian nationalism's influence on intolerance toward out‐groups, I argue that the inability to distinguish between religious and national identities increases desire for group homogeneity and therefore increases willingness to utilize formalized measures of social control. Analysis of 2007 Baylor Religion Survey data demonstrates that adherence to Christian nationalism predicts three indicators of authoritarian views toward controlling crime and deviance: support for capital punishment, stricter punishment for federal crime, and for society to “crackdown on troublemakers.” These effects are robust to the inclusion of a comprehensive battery of 20 socioeconomic, political, and religious controls, and are consistent with previous research on Christian nationalism showing it is not religious commitment or traditionalism per se that leads to intolerant attitudes, but rather the conflation of one's religious identity with other social identities, in this case national. These findings indicate that, beyond sociopolitical and religious influences, the belief that the United States is, and should be, a “Christian nation” increases desires for group conformity and strict control for both criminals and “troublemakers.” 相似文献
168.
基督教青少年的宗教性:以甘肃农村基督教群体为例 总被引:1,自引:0,他引:1
以148名基督教青少年为被试,研究了基督教青少年的宗教性。研究结果表明,(1)基督教青少年的宗教信仰的坚定性在减弱,没有表现出性别差异,出生于基督教家庭的青少年的宗教坚定性高于某个时期皈依的青少年;(2) 宗教倾向包括内倾宗教、外倾个人和外倾社会等三个方面,以外在个人倾向为主,不存在性别差异,“保持宗教者”在内倾宗教和外在个人维度的得分显著高于“脱离宗教者”;(3)高宗教卷入的基督教青少年在内倾宗教和外倾个人维度的得分显著地高于低宗教卷入的基督教青少年;(4 )宗教倾向内部各维度间表现出显著的正相关,宗教态度的各维度与宗教卷入、内倾宗教倾向和外在个人宗教倾向表现出显著的正相关 相似文献
169.
By Tony Richie 《Dialog》2009,48(3):292-300
Abstract : This review expresses great concern with so-called Christian Zionism. The author explains the confusing push-pull relation of Pentecostalism to Christian Zionism's underlying apocalyptic eschatology, premillennial dispensationalism. He agrees with the thrust of Smith's discussion from a Lutheran perspective of the complex historical, theological, and political dynamics involved in Christian Zionism's formation and development, but accents distinctions between a generally harmless conventional form and a particularly virile fundamentalist form that can be aggressive and possibly even dangerous. Of special concern is articulation of an erudite political ethic informed by the theology of a Christian pneumatic apocalyptic eschatology, faithful to the incoming reign of God taking seriously predictive prophecy. In conversation with Smith, this appreciative response suggests a possible paradigm for positive involvement in political and social aspects of the present world congruent with apocalyptic hope expressed in premillennialist terms. 相似文献
170.
By Mark N. Swanson 《Dialog》2009,48(3):248-256
Abstract : That God will raise the dead is a conviction of Christians and Muslims alike. The Qur'an proclaims and defends the reality of the general resurrection; Christian theologians who lived in the Islamic world attempted to make an apology for the career of Jesus by narrating it as a divine demonstration of that reality. This article provides an exegesis of the resurrection-discourse of one surah of the Qur'an; summarizes a Christian-Muslim discussion about the death and resurrection of Jesus from the ninth century; and offers suggestions for how Christians and Muslims might learn from one another in the 21st century. 相似文献