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Nationalism is on the rise across the Western world, serving as a rallying cry for voters angry at the unacknowledged failures of globalization that has dominated politics and economics since the end of the Cold War. In After Nationalism, Samuel Goldman trains a sympathetic but skeptical eye on the trend, highlighting the deep challenges that face any contemporary effort to revive social cohesion at the national level. Noting the obstacles standing in the way of basing any unifying political project on a singular vision of national identity, Goldman highlights three pillars of mid-twentieth-century nationalism, all of which are absent today: the social dominance of Protestant Christianity, the absorption of European immigrants in a broader white identity, and the defense of democracy abroad. Most of today's nationalists fail to recognize these necessary underpinnings of any renewed nationalism, or the potentially troubling consequences that they would engender. To secure the general welfare in a new century, the future of American unity lies not in monolithic nationalism. Rather, Goldman suggests we move in the opposite direction: go small, embrace difference as the driving characteristic of American society, and support political projects grounded in local communities.
What is Christian nationalism, and how is it different from patriotism? Political theorist, veteran, and former White House staffer Paul D. Miller provides a detailed portrait of—and case against—Christian nationalism, calling for Christians to seek a healthier political witness that respects our constitutional ideals and a biblical vision of justice.
The Construction of Nationhood, first published in 1997, is a thorough re-analysis of both nationalism and nations. In particular it challenges the current 'modernist' orthodoxies of such writers as Eric Hobsbawm, Benedict Anderson and Ernest Gellner, and it offers a systematic critique of Hobsbawm's best-selling Nations and Nationalism since 1780. In opposition to a historiography which limits nations and nationalism to the eighteenth century and after, as an aspect of 'modernisation', Professor Hastings argues for a medieval origin to both, dependent upon biblical religion and the development of vernacular literatures. While theorists of nationhood have paid mostly scant attention to England, the development of the nation-state is seen here as central to the subject, but the analysis is carried forward to embrace many other examples, including Ireland, the South Slavs and modern Africa, before concluding with an overview of the impact of religion, contrasting Islam with Christianity, while evaluating the ability of each to support supra-national political communities.
Which media outlets will help me be a responsible news consumer? How do I know what is true and whom I can trust? What can I do to combat all the misinformation and how it's impacting people I love? Many Americans are agonizing over questions such as these, feeling unsure and overwhelmed in today's chaotic information environment. American life and politics are suffering from a raging knowledge crisis, and the church is no exception. In Untrustworthy, Bonnie Kristian unpacks this crisis and explores ways to combat it in our own lives, families, and church communities. Drawing from her extensive experience in journalism and her training as a theologian, Kristian explores social media, political and digital culture, online paranoia, and the press itself. She explains factors that contribute to our confusion and helps Christians pay attention to how we consume content and think about truth. Finally, she provides specific ways to take action, empowering readers to avoid succumbing to or fueling the knowledge crisis.
BONNIE KRISTIAN shows that a vibrant diversity within Christian orthodoxy-which is simply to say a range of different ways to faithfully follow Jesus-is a strength of our faith, not a weakness. It is all too easy to fail to grasp the diversity of the Christian faith-especially for those who have grown up in one branch of the church and never explored another. We fail to realize how many ways there are to follow Jesus, convinced that our own tradition is the one Christian alternative to nonbelief. A FLEXIBLE FAITH is written for the convinced and confused believer alike. It is a readable exploration of the lively theological diversity that stretches back through church history and across the spectrum of Christianity today. It is an easy introduction to how Christians have historically answered key questions about what it means to follow Jesus. Chapters will include 17 big theological questions and answers; profiles of relevant figures in church history; discussion questions; single-page Q&As-profiles of more unusual types of Christians (e.g., a Catholic nun or a member of an Amish community); and a guide to major Christian denominations today. As Bonnie shares her wrestlings with core issues-such as who Jesus is, what place the Church has in our lives, how to disagree yet remain within a community, and how to love the Bible for what it actually is-she teaches us how to walk courageously through our own tough questions. Following Jesus is big and it is something that individual believers, movements, and denominations have expressed in uncountably different ways over the centuries. In the process of helping us sort things out, Bonnie shows us how to be comfortable with diversity in the Body. And as we learn to hold questions in one hand and answers in the other, we will discover new depths of faith that will remain secure even through the storms of life.
What if we understood nationalism as a religion instead of an ideology? What if nationalism is more spiritual than it is political? Several Christian thinkers have rightly recognized nationalism as a form of idolatry. However, in Why Do the Nations Rage?, David A. Ritchie argues that nationalism is inherently demonic as well. Through an interdisciplinary analysis of scholarship on nationalism and the biblical theology behind Paul’s doctrine of “powers,” Ritchie uncovers how the impulse behind nationalism is as ancient as the tower of Babel and as demonic as the worship of Baal. Moreover, when compared to Christianity, Ritchie shows that nationalism is best understood as a rival religion that bears its own distinctive (and demonically inspired) false gospel, which seeks to both imitate and distort the Christian gospel.
Offers a new framework for understanding how religion and nationalism interact across diverse countries and religious traditions.
Religion and Nationalism in Chinese Societies explores the interaction between religion and nationalism in the Chinese societies of mainland China, Taiwan and Hong Kong. On the one hand, state policies toward religions in these societies are deciphered and their implications for religious freedom and regional stability are evaluated. On the other hand, Chinese Buddhism, Tibetan Buddhism, Daoism, Christianity, Islam and folk religions are respectively analyzed in terms of their theological, organizational and political responses to the nationalist modernity projects of these states. What is new in this book on Religion and Nationalism in Chinese Societies is that the Chinese state has strengthened its control over religion to an unprecedented level. In particular, the Chinese state has almost completed its construction of a state religion called Chinese Patriotism. But at the same time, what is also new is the emergence of democratic civil religions in these Chinese societies.
This book links the concepts of patriotism, Christianity, and nationhood in the journalistic writings of G.K. Chesterton and emphasizes their roots within the English attachments that were central to his political and spiritual persona. It further connects Chesterton to the vibrant debate about English national identity in the early years of the twentieth century, which was instrumental in shaping not only his political convictions, but also his religious convictions. Christianity, Patriotism and Nationhood explores his changing conception of the English people from an early, menacing account of their revolutionary potential in the face of plutocracy to the more complex portraits he drew of their character on recognizing their political passivity after the First World War. As Chesterton was above all a journalist, the study considers some of the varied outlets in which he expressed his ideas as a distinctly Edwardian man of letters of a strongly patriotic persuasion. His connection with The Illustrated London News over more than three decades proved pivotal in strengthening his patriotism and discourse of nationhood vilified elsewhere, not least in advanced Liberal organs such asThe Nation. Julia Stapleton shows that he was increasingly distanced by fellow Liberals before 1918, on account of the priority he gave nationhood over the state, and patriotism over citizenship. But she argues that his English loyalties were the last echo of an aspect of Victorian Liberalism that had been progressively eroded by loss of confidence among elites in the democratic aptitude of the English people. Christianity, Patriotism and Nationhood emphasizes that Chesterton upheld a cultural rather than racial conception of national homogeneity, in keeping with the Victorian sources of his thought and the popular patriotism of Edwardian England. It argues that his anti-semitism was ancillary, rather than integral to his understanding of England, and that it was matched by a similar conception of the ant
A leading conservative thinker argues that a nationalist order is the only realistic safeguard of liberty in the world today Nationalism is the issue of our age. From Donald Trump's "America First" politics to Brexit to the rise of the right in Europe, events have forced a crucial debate: Should we fight for international government? Or should the world's nations keep their independence and self-determination? In The Virtue of Nationalism, Yoram Hazony contends that a world of sovereign nations is the only option for those who care about personal and collective freedom. He recounts how, beginning in the sixteenth century, English, Dutch, and American Protestants revived the Old Testament's love of national independence, and shows how their vision eventually brought freedom to peoples from Poland to India, Israel to Ethiopia. It is this tradition we must restore, he argues, if we want to limit conflict and hate -- and allow human difference and innovation to flourish.