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Christian Church (christian + church)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

A Letter from Athens to the Christian Churches, Networks and Communities

INTERNATIONAL REVIEW OF MISSION, Issue 374 2005
Come Holy Spirit, Healing Communities, Reconcile: Called in Christ to be Reconciling
First page of article [source]

Religion and Ethnicity Among New Immigrants: The Impact of Majority/Minority Status in Home and Host Countries

JOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2001
Fenggang Yang
Research shows that religion continues to be an important identity marker for new immigrants in the United States. However, immigrant groups differ in the ways they integrate religious and ethnic identities and the emphasis they place on each. In this paper, we argue that majority or minority status of their religious affiliation in the home and host countries is an important, but overlooked, factor in understanding strategies concerning religious and ethnic identities. By comparing two Chinese congregations, a Chinese Buddhist temple and a Chinese Christian church in Houston, Texas, we analyze what happens when an immigrant group moves from majority status in the home country to minority status in the United States (Chinese Buddhists) and when a minority group (Chinese Christians in China) become part of the Christian majority in the United States. We conclude by arguing the importance of going beyond U.S. borders and taking into account factors in their home countries in attempts to understand patterns of adaptation of the new immigrants. [source]

Mediating "The Voice of the Spirit": Musical and religious transformations in Nigeria's oil boom

AMERICAN ETHNOLOGIST, Issue 2 2010
VICKI L. BRENNAN
ABSTRACT In this article, I examine a musical recording made by a Yoruba Christian church in the context of Nigeria's oil boom in the 1970s. I focus on the recording as a node of mediation: a site at which multiple forms of mediation converge to bring together institutional orders and individual subjectivities. Those responsible for the recording drew on meaningful cultural forms,in this case, religion, music, and electronic media,to make authoritative claims about morality and experience in the context of profound social change. I seek to understand how religious groups use media to create links between political-economic transformations and individual experience. [Nigeria, Christianity, mediation, music, religious authority, political economy] [source]

Faith and its fulfillment: agency, exchange, and the Fijian aesthetics of completion

AMERICAN ETHNOLOGIST, Issue 1 2000
Hirokazu Miyazaki
In this article, I develop a theory of what I call the abeyance of agency, drawing upon a comparison between Fijian Christian church and gift-giving rituals. I argue that from religious practitioners' viewpoint, religious faith concerns not so much the intentions of an anthropomorphic God as the limits that are temporarily placed on ritual participants' agency. Such abeyance and subsequent recovery of their agency enables them to experience the intimations of an ultimate response,[agency, form, temporality, gift exchange, Christianity, Fiji] [source]

The new Quest for Healing: when Therapy and Spirituality Intermingle,

INTERNATIONAL REVIEW OF MISSION, Issue 380-381 2007
Bernard Ugeux
For some decades one has noted an increased interest in spirituality outside the traditional religions of the West, viz. the three monotheisms. New spiritual quests often develop on the fringes of the churches, and sometimes even as a reaction to the churches' vision of what it means to be human. In this regard, those interested in spirituality often see their spiritual search as something linked to a general care for wellbeing or health, and reproach Christianity for being too disembodied. The association of the spiritual with the therapeutical leads to a certain permeability between the spiritual and therapeutical in terms of the claims each makes. It also leads to the creation of new alternative proposals. This porousness runs the risk of bringing confusion to everything, and using the spiritual and religious to serve therapeutic needs. However, the way in which the claims of the spiritual and therapeutical realms evolve presents a challenge to Christianity. This can be put in terms of, ,What place does Christianity attribute to the body, affectivity, pleasure, and legitimate personal development?' Some individuals and groups in the Christian churches, rather than trying to justify existing approaches, propose more "incarnated" ones that will respond to the new audience in a Christian way. From a theological, pastoral and missiological viewpoint, Christian communities are thus intended to become communities of healing and reconciliation, although not at any price. If Christian spirituality also has to favour the empowering and development of a person , for Christ has assumed everything of humanity, except sin , one should not reduce salvation to healing or ignore the paschal mystery as a way of avoiding the element of pain that this mystery contains. In short, Christianity is invited to do a work of inculturation that not only keeps in mind contemporary developments but also is accompanied by an authentic interdisciplinary discernment. [source]

In These Days of Female Evangelists and Hallelujah Lasses: Women Preachers and the Redefinition of Gender Roles in the Churches in Late Nineteenth-Century Australia

JOURNAL OF RELIGIOUS HISTORY, Issue 1 2002
Shurlee Swain
The presence of two women amongst the seventeen international revivalists who visited Australia in the period 1863 and 1912 has been seen as unremarkable by religious historians, or read as evidence that the Christian churches were outside, or perhaps even in advance of, the nineteenth-century struggle for women's rights. However, only representations of their performance remain, representations which, this article argues, attempted to normalize both their presence and their message. A more critical reading of contemporary reports would suggest that the way in which female evangelists were reported should be seen as intrinsic to the attempt by church leaders to contain and control women's expanding role. The success of their endeavours rendered female evangelists largely invisible but the lengths to which they went to discount the challenge the female evangelists mounted to conventional constructions of gender, provide evidence of its power. [source]

The Praxis of Indigenism and Alaska Native Timber Politics

AMERICAN ANTHROPOLOGIST, Issue 4 2002
Kirk Dombrowski
This article addresses the most recent discourse on indigenism in Southeast Alaska that has emerged around the Alaska Native Claims Settlement Act of 1971 and its subsequent revisions. It argues that one must consider the "politics of recognition" in Southeast Alaska in terms of the larger political dynamics that shape state and industry access to resources, especially commercially valuable stands of timber. In Southeast Alaska, recognition of Native claims has allowed industrial timber and pulp producers to, in effect, circumvent environmental laws aimed at curbing production, thus allowing them to continue devastating the living conditions of many Natives. Among the local responses to the manipulation of Native claims and identity, the all,Native, radical Christian churches that have taken a strong stance against the recent, corporate,sponsored, cultural revitalization are unique in their resistance to indigenist politics. [Keywords: indigenism, Alaska Natives, development, Pentecostalism] [source]