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1
Inouye, Melissa Wei-Tsing. „Speaking in the Devil’s Tongue? The True Jesus Church’s Uneasy Rhetorical Accommodation to Maoism, 1948–1958“. Modern China 44, Nr. 6 (21.03.2018): 652–82. http://dx.doi.org/10.1177/0097700418763557.
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During the 1950s, the universal ideology of Chinese Christian churches clashed with the universal ideology of the Maoist party-state. Since Christian churches were autonomous moral communities (ideologically self-contained, with members collectively claiming authority to define and cultivate moral norms), they hindered the party-state’s ambitions for control. Christians, especially Christian leaders, experienced intense pressure to adopt the new code of Maoist speech. Documents from archives in Shanghai, Nanjing, and Wuhan and oral history interviews with members of the True Jesus Church in south China show how, despite the True Jesus Church’s native inclinations to resist, between 1948 and 1958 Maoist rhetoric and discursive patterns replaced biblical rhetoric and discursive patterns in the public life of the church. The contest between religious communities and the state to control the terms of public moral discourse demonstrates the significance of such discourse in demarcating and legitimating community authority.
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Bustan, Linda, Fatimah Husein und Paulus Sugeng Widjaja. „Being Chinese Christian in the Totok Chinese Churches in Surabaya: Continuity and Change of Identities“. Al-Albab 9, Nr. 2 (24.12.2020): 141–58. http://dx.doi.org/10.24260/alalbab.v9i2.1828.
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This article explores the identities of Chinese Christians in the totok Chinese churches in Surabaya. The Chinese Christians refer to those who arrived in Surabaya from mainland China as Protestant Christians in the 1900s. They established the first Chinese church - the Tiong Hoa Kie Tok Kauw Hwee (THKTKH) in Surabaya. The THKTKH has become two independent synods, namely Gereja Kristus Tuhan (GKT, or the Church of Christ the Lord) and Gereja Kristen Abdiel (GKA, or the Abdiel Christian Church). The totok Chinese churches refer to churches that conduct the church services in the Chinese language or Mandarin (Guoyu). The article examines the culture, language, and origin of the Chinese Christians. After almost a century in Surabaya, there is some continuity and change of the Chinese Christian identity. They still regard themselves as totok, but the meaning of totok has changed. They embrace not only Chinese culture; but also mixed Chinese culture with Western culture and Indonesian culture, which results in the so-called hybrid culture. Mandarin is used in church services, whereas Indonesian language and English are also employed. The originality of the congregations is no longer mono-ethnic, which is Chinese. The Chinese churches have become multi-ethnic churches consisting of various ethnicities in Indonesia.
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Pawłowski, Sławomir. „"Christianity. Fundamental Teachings" by the Churches in Turkey as an Example of an Ecumenical Catechism“. Verbum Vitae 40, Nr. 4 (21.12.2022): 1017–34. http://dx.doi.org/10.31743/vv.13740.
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The booklet entitled Christianity. Fundamental Teachings, published by the Joint Commission of Churches in Turkey in 2018, expresses the shared beliefs of the Christian Churches in Turkey. It can be seen as a landmark in inter-church efforts to draw closer together. Trying to explain Christianity to non- Christians, the booklet presents the key elements of the Christian faith in a clear and easily comprehensible way. This article provides a synthetic presentation of the content of this booklet and shows issues that are important in the Turkish context. Since the call for “an ecumenical catechism” resonates from time to time in the international and inter-church areas, this joint publication of the Churches in Turkey can be a good example of such a catechism for other Churches worldwide. Moreover, this booklet can serve as a good teaching tool for Christians or non-Christians. Thus it is worth studying, translating, commenting on and implementing after being appropriately adjusted to other social, cultural and religious contexts.
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Mapala, Cogitator Wilton. „A CRITICAL REFLECTION AND MALAWIAN PERSPECTIVE ON THE COMMEMORATION OF THE EDINBURGH 1910 INTERNATIONAL MISSIONARY CONFERENCE“. Studia Historiae Ecclesiasticae 41, Nr. 3 (19.04.2016): 63–78. http://dx.doi.org/10.25159/2412-4265/478.
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This paper interrogates why the Edinburgh 1910 International Missionary Conference needs to be remembered in Malawi. In 2010 Malawian Christian churches joined the Christian community across the globe, celebrating the International Missionary Conference held in Edinburgh in 1910. Christian churches across the country wanted to conduct services of worship in major cities in memory of this conference. Often we celebrate something that has a direct impact on our lives. However, considering the fact that the conference was disproportionately represented by Western churches, the intriguing question is why it should be remembered in Malawi and in Africa. What impact does it have on the Christian churches in Malawi? While church historians have written on the impact of the Edinburgh 1910 International Missionary Conference in perspective of its ecumenical contribution to the Christendom, there is a scarcity of literature to explain whether the Christians in Malawi see the value of celebrating this historic conference held thousands of kilometres away from them. From the methodological perspective, the paper relies on archives, interviews and church records available in Malawi.
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Asmara, Oni Andhi, Endang Susilowati und Agustinus Supriyono. „The Influence of Charismatic Church Development on Religious Christians Life in the City of Semarang 1970-2015“. Indonesian Historical Studies 4, Nr. 2 (07.12.2020): 155–69. http://dx.doi.org/10.14710/ihis.v4i2.8253.
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This article discusses the development of the Charismatic church on the Christians life in Semarang City in 1970-2015 using historical methods and using social religion approach. Since its inception in 1970, the Charismatic church in the city of Semarang has had a major influence on the Christian life in the city. A series of innovations in worship and evangelism that are adapted to the times have made the Charismatic church much in demand by Christians in big cities, one of them is Semarang. Christian interest in the Charismatic church can be seen from the development of the number of Charismatic churches in the city of Semarang. One of the Charismatic churches that is experiencing rapid development is JKI Injil Kerajaan. In the beginning, there were 25 people in the congregations. One decade later it reached 3,557 people and continued to increase to 13,324 people on the next decade. This rapid development has brought significant changes to the Christians life in the city of Semarang. It can be seen, among others, from the increasing number of churches that are full of Charismatic churches at worship services. But on the other hand, the presence of Charismatic church with a new pattern of worship caused less harmonious relationship between non-Charismatic churches and charismatic churches as the result of the high increasing number of original church people who moved to the Charismatic church. It is because Christians in Semarang are mostly more interested in taking worship in the Charismatic church.
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Markos, Antonius. „Developments in Coptic Orthodox Missiology“. Missiology: An International Review 17, Nr. 2 (April 1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Lunkin, R., und S. Filatov. „Christian Churches and the Antiidentist Revolution“. World Economy and International Relations 65, Nr. 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.
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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and liberal movements within various confessions. The authors emphasize that the antiidentist demands are based on the Christian values of respect for any person, for women and men, regardless of anything, for humane methods of raising children, mercy for any categories of people, regardless of their sexual orientation, etc. On the other hand, the demands of antiidentists go far beyond Christian principles and even common sense (not to quote inconvenient passages of the Bible, to change the rules of church life and the appointment of clergy). The article proposes a classification of confessions by direction and by territorial feature, depending on specifics of divisions based on the attitude to antiidentism (American Churches, the Catholic Church, Lutherans and Anglicans as well as diversity of Orthodox churches that are also touched by the antiidentist wave). The authors conclude that the Christian churches, despite the existence of liberal factions, are primarily a traditionalist force in modern politics. Because of fundamental ideological differences, the consolidation of diverse Christian forces is a difficult task. However, there is some progress in this direction. Evangelicals, traditional Catholics, who make up the majority of the Catholic Church, as well as the majority of Orthodox Christians, are a serious political and, what perhaps more important, ideological force.
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Park, Jerry Z., und Joyce C. Chang. „Centering Asian Americans in Social Scientific Research on Religious Communities“. Theology Today 79, Nr. 4 (26.12.2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.
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Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.
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Longman, Timothy. „Church Politics and the Genocide in Rwanda“. Journal of Religion in Africa 31, Nr. 2 (2001): 163–86. http://dx.doi.org/10.1163/157006601x00112.
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AbstractChristian churches were deeply implicated in the 1994 genocide of ethnic Tutsi in Rwanda. Churches were a major site for massacres, and many Christians participated in the slaughter, including church personnel and lay leaders. Church involvement in the genocide can be explained in part because of the historic link between church and state and the acceptance of ethnic discrimination among church officials. In addition, just as political officials chose genocide as a means of reasserting their authority in the face of challenges from a democracy movement and civil war, struggles over power within Rwanda's Christian churches led some church leaders to accept the genocide as a means of eliminating challenges to their own authority within the churches.
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CUI, Yang, und Meng HE. „The Abolition and Reconstruction of a Church A Case Study of Christian Localization in Nu Village within the North Sino-Myanmar Boundary“. International Journal of Sino-Western Studies 21 (09.12.2021): 55–67. http://dx.doi.org/10.37819/ijsws.21.140.
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The church is an important place for Christians to practice their faith. It has also become an important symbol to highlight the history memory of the village in the ethnic areas of the North Sino-Myanmar Boundary. Christianity was introduced into Nu people for nearly one hundred years, Christian faith has become an important part of its cultural tradition. A history of the construction of the Christian church is the history of the Christian faith. To explore the process of the construction, abolishment and reconstruction of the Christian church is to reveal the dynamic change process of the Christian faith from the outside to the native. Taking the Christian church in Laomudeng which is a village of Nu people as an example, this paper aims to explore the Socio-cultural implications of “Christian localization” by presenting the religious practices of Nu Christians in building churches in different history periods.
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Buturlimova, Olha. „Relations Between Labour Party and Christian Churches in England at the End of XIX – the First Third of the XX cc.“ European Historical Studies, Nr. 13 (2019): 101–20. http://dx.doi.org/10.17721/2524-048x.2019.13.101-120.
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The article traces the responses of the Church of England, Roman – Catholic Church and “free churches” on the development of the Labour Party. The author underlines that Labour party was assisted by those Christian churches. It is mentioned also that Labour Church and Ethic Church as Labour supporters too. The article touches upon such problems as social inequality in British society, secularization of the working class in urban cotton towns and ports. Anglican Church’s help to the low-income working class is investigated also. The author underlines that British Labour party was deeply influenced by Christian Socialism so it made its relations with Church of England closer. Chaplains supported the Labour party in their sermons, letters and church press. Such favour was especially crucial in rural areas where Labour party had lower election results in comparison with Liberal and Conservative parties. The author analyses contribution of the “free churches” to the development of the Labour party. It is widely recognized that “free churches” are identified as traditional ally of the Liberal party. The author confirmed that “free churches” did not give wide electoral support to the Labour party but gave considerable amount of candidates who were active in trade unions, local Labour parties and in the British Parliament. The author also considers that the Roman – Catholic communities mainly represented by Irish immigrants and their descendants as an important part of the wide social base of the Labour Party. The author comes to conclusion that strong ties between Christian churches and the British Labour party help us to explain its program and election successes in the first third of the XX century.
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Hamilton, Bernard. „The Cathars and Christian Perfection“. Studies in Church History. Subsidia 11 (1999): 5–23. http://dx.doi.org/10.1017/s0143045900002209.
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The Church’s Founder enjoined the life of perfection on all his followers, but the Cathars were unique in describing themselves as perfect or as ‘good men’. In all other forms of Christianity it is an observable fact that the more devout church members are, the more they are conscious of their imperfections and lack of goodness. This suggests that Cathar spirituality was very different from that of the mainline Christian churches, and it is this which I want to investigate here.
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Perangin Angin, Yakub Hendrawan, und Tri Astuti Yeniretnowati. „Gereja dan Pemuridan: Pilar Pendidikan Agama Kristen dan Implikasinya bagi Murid Kristus“. Jurnal Pendidikan Agama Kristen (JUPAK) 2, Nr. 1 (03.12.2021): 47–66. http://dx.doi.org/10.52489/jupak.v2i1.42.
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Many churches and Christians are still unfamiliar with the practice of discipleship, and even if they are familiar with the term discipleship, there are still many who are reluctant or less serious in making discipleship the core of church ministry. It is for this purpose that this research was conducted. The method used is a literature study from discipleship and church experts which is analyzed to get the root of the problem and concepts that should be according to the Bible so that applications can be drawn for today, especially for Christian education patterns in church discipleship or churches that make disciples. The result of this research is the discovery of several applications that are very important for the perspective of Christian religious education related to the church and discipleship that must be continuously worked on, namely: First, Discipleship is the responsibility of all Christians. Second, Discipleship of the church has a strong impact on the spiritual growth of believers. Third, sending students to make disciples is an effective pattern of Christian education. Fourth, the importance of having a fellow disciple disciple in the same vision.
14
Tadic, Milutin, und Aleksandar Petrovic. „Mathematical-geographical intention in orienting mediaeval churches of the Serbian monastery Gradac“. Glasnik Srpskog geografskog drustva 91, Nr. 4 (2011): 141–58. http://dx.doi.org/10.2298/gsgd1104141t.
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The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.
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KAPLAN, Yaşar. „The Conflict Between Nestorians (Assyrians) and Chaldeans in the Foundation of Iraq“. Humanities Journal of University of Zakho 9, Nr. 4 (29.12.2021): 976–90. http://dx.doi.org/10.26436/hjuoz.2021.9.4.766.
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Christians constitute an important component of Iraqi society. Iraqi Christians have been settled in Mesopotamia since ancient times. Christians have historical, political, cultural and social relations with both the Iraqi people and the people of Kurdistan. This community played an important role in the establishment and in the early period political administration of the Iraqi Republic. As it is known, the Christian community in Iraq and Kurdistan; It consists of two churches with different ideas, namely the Assyrian Church of the East and the Chaldean Catholic Church. During the Ottoman period, the Chaldean Church was residing in Mosul Province and the Assyrian Church of the East in Hakkari Sanjak of Van Province. While the Chaldean Church was under the influence of the French State, the Assyrian Church of the East was under the influence of the British State. From the middle of the 19th century, a noticeable competition started between both churches and communities, and powerful states were included in this competition in accordance with their policies. In this study, the relationship and competition between these two churches and communities at the dawn of the establishment of the Iraqi State will be discussed. In addition, the root of the ongoing problems among Christian components after the establishment of the Iraqi Republic will be pointed out. In this study, more Ottoman archive documents will be used.
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Yilmaz, Yonca, und Mine Tanaç Zeren. „The Responses Of Antakya (Antioch) Churches To Cultural Shifts“. Resourceedings 2, Nr. 3 (12.11.2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.
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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
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Edwards, Ruth B. „What is the Theology of Women's Ministry?“ Scottish Journal of Theology 40, Nr. 3 (August 1987): 421–36. http://dx.doi.org/10.1017/s0036930600018366.
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The theology of women's ministry is a comparatively new item on the Church's agenda. It is less than two decades since the Church of Scotland took the historic decision to open its ordained ministry to women. At the time it seemed a controversial step, and many must have wondered where it would lead the Kirk. I think that we can truthfully say that it has not led to any dire disasters, but rather to the enrichment of the ministry. That has also been the experience of many other Churches which in recent years have opened their ordained ministry to women. But controversies remain. The 1985 General Synod elections in the Church of England were dominated by the issue of women's ordination, with feelings running high in pressure-groups on both sides. In some Churches the introduction of women's ordination has exacerbated divisions already existing among members. Some of the major Christian denominations, including both the Roman Catholic and Eastern Orthodox churches, do not permit any form of ordination for women. Even within denominations like the Church of Scotland, where the introduction of women ministers has occurred without disruption, there are still members who have doubts about whether it is really right. In many small Christian groups women are debarred from all but the most informal ministry, because it is considered unbiblical for them to preach, address assembled Christians publicly, or presume to teach men about spiritual matters.
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Fenwick, Luke. „The Protestant Churches in Saxony-Anhalt in the Shadow of the German Christian Movement and National Socialism, 1945–1949“. Church History 82, Nr. 4 (20.11.2013): 877–903. http://dx.doi.org/10.1017/s0009640713001170.
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The two major Protestant churches in Saxony-Anhalt, the Church Province of Saxony(Evangelische Kirche der Kirchenprovinz Sachsens[KPS])and the State Church of Anhalt(Landeskirche Anhalts[LKA]), undertook denazification processes against “compromised” pastors and church hierarchs after 1945. Where the Church Province faced secular criticism about “lenient” denazification, the Anhalt Church enjoyed state support, largely because it admitted political representatives to its review commission. Hierarchs in the KPS explained their leniency with reference to the resistance of Christians in the Third Reich, a particular theology of church and state relations, and forgiveness. The verdicts handed down, nonetheless, were premised primarily on each clergyman's affiliation to the former German Christian movement and not on Nazi party membership; denazification was therefore “de-German-Christianization.” (The German Christian movement was a heterodox movement heavily influenced by Nazism.) However, quite apart from de-German-Christianization, there was also pragmatism within both(mutatis mutandis)the KPS and the LKA. Both desired a fully manned and unified pastorate in a time of acute need. Most churchmen withstood denazification as a result. One pastor in Anhalt exemplifies the process. Formerly a member, Erich Elster renounced the German Christian movement as a “false path” after 1945. He continued in his pastoral duties, albeit with an admonishment to preach orthodoxy. The general continuity of churchmen did not provide for unity in any case, and it even led to recrimination and in places a post-war perpetuation of the Third Reich “church struggle”(Kirchenkampf)that had pitted German Christians against members of the Confessing Church.
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West, Helga Sofia. „Renegotiating Relations, Structuring Justice: Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway“. Religions 11, Nr. 7 (09.07.2020): 343. http://dx.doi.org/10.3390/rel11070343.
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Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.
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O’Mahony, Anthony. „Christian presence in modern Jerusalem:“. Evangelical Quarterly 78, Nr. 3 (21.04.2006): 257–72. http://dx.doi.org/10.1163/27725472-07803008.
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The disunity of the Church is highly visible in Jerusalem where many different communions all have their representatives. After many years of deep hostility the heads of different churches in 1994 signed a ‘Memorandum on the Significance of Jerusalem for Christians’, since when they have met regularly under the presidency of the Greek Orthodox Patriarch. The Arab Christian community has faced considerable pressure both from the Israeli government and from Muslims and since the Six Day War some 35% of the Palestinian Christian population has emigrated.
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Sema, Daniel. „MODUS DORIAN: SEBUAH ALTERNATIF BAGI PENCIPTAAN HYMN“. Tonika: Jurnal Penelitian dan Pengkajian Seni 2, Nr. 1 (29.05.2019): 48–62. http://dx.doi.org/10.37368/tonika.v2i1.42.
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In today's Indonesian churches there are two types of music in worship, namely: hymnal songs or hymn (which are still used in mainstream Protestant churches) and contemporary Christian songs (used in Pentecostal and Charismatic churches). Nevertheless, contemporary Christian singing began to be accepted by some Protestant Christians and its existence increasingly dominated and urged the hymn. In order for the hymn to not be easily abandoned and felt contemporary, the author offers a new alternative to the creation of the hymn that has based itself on the major-minor mode for centuries. The alternative is the use of church mode, namely the Dorian mode as the basis for the creation or arrangement of a hymn. For this reason, the author tries to present a hymn arrangement for the song "Holy, Holy, Holy" by Reginald Heber in the SATB format in Dorian mode.
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Chetoui, Mourad. „Aménagement d'ambons dans une église rurale récemment découverte à Koustilya (Sud-ouest de la Tunisie)“. Libyan Studies 52 (07.10.2021): 173–76. http://dx.doi.org/10.1017/lis.2021.10.
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AbstractThere were two excavation missions at the site of Koustilya, in 2017 and in 2018, to investigate the remains of a late rural church. The excavations identified the monument as a building for Christian worship. The architecture of this monument (three aisles and an apse and associated rooms) suggests a Christian church. This church enriches the list of rural Christian churches in Tunisia and additionally has some special features: among the architectural components discovered in this church are two fixed ambons built into the masonry. These give this church a particular importance, somewhat unique when compared to other Christian churches in the ancient Maghreb.
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Smirnov, Mikhail. „The European Christian Churches and Politics“. Contemporary Europe 103, Nr. 3 (30.06.2021): 159–66. http://dx.doi.org/10.15211/soveurope32021159166.
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The article is dedicated to the methodological aspects of the study of Christian churches political role in modern Europe, conducted by the Russian religious scholar R.N. Lunkin. In the monograph “Churches in Politics and Politics in Churches. How Modern Christianity is changing European Society” he presented a number of non-trivial and important ideas for academic discourse on the traditional topic “church and politics” in the external and internal transformations context of European society. The researcher applied the methodological technique by moving from the general (the basic concepts that reveal the political role of religious institutions) through the special (the Christian churches in Europe in crisis situations) to the individual (the role of churches in specific political conflicts, the religious factor in mass migration, the position of churches in the coronavirus pandemic). The processes identified in Europe are correlated with the political challenges of the Christian churches in the Russian Federation. The monograph sets a fairly wide range of problems important for reflection, discussion, and research perspectives. To what extent is political content organic to churches as religious organizations? To what extent is the political influence of the churches possible, and what are its likely consequences? Can Christianity, in its current ecclesiastical format serve as a basis of the socio-cultural identity of the indigenous population of European countries? These and a number of other fundamental questions arise due to R.N. Lunkin's interpretation of acute and ambiguous situations with religion in modern Europe and Russia.
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Mudrov, Sergei A. „The Christian Churches as Special Participants in European Integration“. Journal of Contemporary European Research 7, Nr. 3 (23.12.2011): 363–79. http://dx.doi.org/10.30950/jcer.v7i3.263.
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This article argues that Christian Churches should be regarded as special participants in European integration. The Churches embrace features of non-state actors and identity formers, and they take a unique stance as contributors to the initial stages of the integration process. In addition, Churches perform their functions within Church-State regimes - a phenomenon unknown to other actors in European integration. Overall, Christian Churches have established themselves as unique and influential participants in European integration and EU politics.
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Wong, Diana, und Ik Tien Ngu. „A “Double Alienation”“. Asian Journal of Social Science 42, Nr. 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.
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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history of the Chinese Protestant church suggested in the first part of the paper takes as its point of departure the distinction between mission and migrant churches, the latter being the origin of the vernacular Chinese churches in Malaysia. The second part of the paper traces the emergence of a Chinese para-church lay organisation called The Bridge, and the Chinese Christian intellectuals behind it, in their mission to engage the larger Chinese and national public through literary publications and other media outreach activities. In so doing, these Chinese Christian intellectuals also drew on the resources of an East Asian and overseas Chinese Christian network, while searching for their destiny as Chinese Christians in the national context of Malaysia. By pointing to the importance of regional, Chinese-language Christian networks, and the complexity of vernacular Christian subjectivity, the paper hopes to fill a gap in the existing literature on Christianity in Malaysia, as well as make a contribution to on-going debates on issues of localisation, globalisation and authenticity in global Christianity.
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Gez, Yonatan N., und Yvan Droz. „The Sheep-Stealing Dilemma“. Journal of Religion in Africa 47, Nr. 2 (16.01.2017): 163–89. http://dx.doi.org/10.1163/15700666-12340103.
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AbstractAmong Kenyan Christians, the distinction between the terms ‘church member’ and ‘visitor’ is widely used, and occasional visits to non-membership churches are a common practice. In our ethnographic research in urban Kenya (Nairobi and Kisumu), we observed how, across denominations, church visits abide by similar, formalized, and ritualized codes. Through an analysis of the subtleties of this institutionalized practice, we expose a fundamental tension in which even as church leaders are expected to act in the spirit of Christian unity and avoid proselytizing visitors from other churches, they also seek to maximize the use of church visits as an effective instrument for recruiting new members. Investigating how churches manage this ‘sheep-stealing dilemma’, we analyze some institutional strategies that favour membership retention and attraction without formally undermining the social legitimacy of church visits.
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Erickson, Matthew. „Time to Live: Christian Formation through the Christian Year“. Journal of Spiritual Formation and Soul Care 12, Nr. 1 (14.11.2018): 25–33. http://dx.doi.org/10.1177/1939790918805430.
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This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic approach to life formation through the steady, time-bound patterns of the Christian year. Engaging both the conscious and unconscious self in cognitive practices and steady habits, both the individual Christian and local congregations are trained toward Christlikeness.
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Frost, Carrie Frederick. „Matters of Birth and Death in the Russian Orthodox Church and Ecumenical Patriarchate's Social Documents“. Studies in Christian Ethics 35, Nr. 2 (18.10.2021): 266–80. http://dx.doi.org/10.1177/09539468211045332.
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In a span of twenty years, two of the autocephalous churches of the Orthodox Christian world released documents addressing the social realities of contemporary life: the Russian Orthodox Church's Basis of the Social Concept (2000) and the Ecumenical Patriarch's For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020). This article offers a side-by-side comparison and analysis of the documents’ treatments of matters of birth and death, including childbirth, abortion, miscarriage, end-of-life care, euthanasia, suicide, and a vision of a good death. Detailed comparison demonstrates remarkable accord between the two churches on many of these matters. Differences of omission and emphasis appear to be indicative of contrasting demographic and historical situations, with the exception of one, notable divergence between the churches, all of which are discussed. The striking degree and depth of consonance between the documents offers potential for cooperation and unity as the two churches negotiate their conflicts while also seeking to guide their flocks and offer Orthodox Christian witness in an increasingly desacralized world.
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Kolimon, Mery. „JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)“. Jurnal Ledalero 12, Nr. 1 (05.09.2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.
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The Second Vatican Council is not just an important moment in the history of the Catholic Church, but for all Christian Churches. The conciliar moment was an integral part of verbum dei, a divine statement, which was not only spoken to the Catholic Church but to the entire Body of Christ, including the Protestant Churches. This essay highlights a number of issues regarding the impact the council has had on the renewal of Protestant Churches, in particular the Protestant Church in Timor (GMIT) including our understanding of the Church’s mission, ecumenical relations, the development of contextual theology, and also about the place and role of women in the Church.
<b>Kata-kata kunci:</b> Konsili Vatikan II, misi Gereja, ekumenisme, teologi kontekstual, perempuan dalam Gereja.
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Caneri, Sandrine. „Under What Conditions Would the Orthodox Engage in the Judeo-Christian Dialogue?“ Review of Ecumenical Studies Sibiu 11, Nr. 2 (01.08.2019): 154–66. http://dx.doi.org/10.2478/ress-2019-0012.
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Abstract The official dialogue between Churches and Judaism began between the two world wars, in America and then in England and intensified after the Second World War, reaching most Western European countries. The Eastern Churches felt estranged from this dialogue led by the Western Churches, as they have neither the same approach, nor the same history, nor the same texts of reference. This is why the Orthodox Churches wish to enter the dialogue according to their own approach, relying on their own texts, and recontextualizing the Fathers of Church when they speak about Judaism. By basing the dialogue on the origins of the Church, the Orthodox can justify why certain liturgical texts are obsolete and harmful to the Christian conscience. They will also be able to show how their tradition is close to and in continuity with the Jewish tradition. By doing so, they will be sensitive to the rebuilding of the unique people of God, composed of Christians and Jews according to the Epistle to the Ephesians (2.14)
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Babins’kyi, A. „Pluralism of ethnic identities as a factor in the formation of parallel Orthodox hierarchical structures in Ukraine“. Ukrainian Religious Studies, Nr. 50 (10.03.2009): 229–40. http://dx.doi.org/10.32420/2009.50.2057.
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Eucharistic ecclesiology (in its universal dimension), which underlies Orthodox ecclesiology, has at its core a communion between the Local Churches. In practice, it manifests itself in the mutual recognition between the various autocephalous and autonomous Churches. The head of a separate Church of the Universal Orthodoxy during the Liturgy commemorates all the leaders of other self-governing Orthodox Churches. Communion through the sacraments also happens between the Churches, namely, unity is manifested through communion in the Eucharist. The teachings of the early Christian author, Ignatius Theophoros, Bishop of Antioch, formed the basis of the local structure of the Church. The main principle of his theology is the unity of all the faithful of a certain territory around his bishop, that is, the common communion of all Christians in the Eucharist, which only the bishop of that territory is entitled to fulfill. The bishop, in turn, is a member of the "universal bishopric" and through it the local church is part of the one universal Church.
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Sigmon, Casey T. „“Blessed Is the One Whose Bowels Can Move: An Essay in Praise of Lament” in Contemporary Worship“. Religions 13, Nr. 12 (29.11.2022): 1161. http://dx.doi.org/10.3390/rel13121161.
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The CCLI charts may not reflect it, yet one thing many Christian churches discovered as the pandemic raged across the world (and violence at home and abroad) was the need for songs of sacred lament. Unfortunately, many churchgoers, especially those who identify as practitioners of contemporary Christian worship, have cultivated a gap between the biblical give and take of praise and lament revealed most poignantly in the book of Psalms. This chasm between praise and lament is a problem, as a liturgical discourse about disastrous events is weakened. Churches sing congregational songs of praise in the church, the chorus of ‘what ought to be’. Meanwhile, outside the church, artists in genres as diverse as folk and rap sing the chorus of what frankly ‘is’. For the church to be transformative, it must be grounded in what is (lament) and aiming toward what ought to be (praise). This is the value of the cycle of praise and lament in the church’s liturgy. This article explores the impact of CCM (contemporary Christian music) and praise and worship culture as it laments the loss of lament in Christian worship. The essay articulates the missing sense of ‘Truth’ in contemporary congregational music, as defined by Don Saliers’ Worship Come to Its Senses. The article closes by amplifying emerging Christian songwriters reintroducing lament to contemporary worship.
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Hicks, John Mark, und Mark Weedman. „Believers’ Baptism among Churches of Christ and Christian Churches“. Ecumenical Review 67, Nr. 3 (Oktober 2015): 374–85. http://dx.doi.org/10.1111/erev.12171.
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Chambon, Michel. „How Do Chinese Christians Draw Boundaries among Themselves? Reassessing the Question of Chinese Christianities“. Religions 13, Nr. 3 (17.03.2022): 258. http://dx.doi.org/10.3390/rel13030258.
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This paper explores how Christians have established six communities in Nanping, Fujian, to discuss the unity and diversity of Chinese Christianity. The research provides a historical and ethnographic account of local churches, revealing the evolution of their modes of being religious and their organizational patterns over time. It argues that the negotiation of inter-ecclesial boundaries depends on specifically Christian features that foster a certain unity within the diversity of the Christian phenomenon. Aware of their different interpretations, all Christian communities still relate to the historical figure of Jesus Christ as their unique God and interact with the Church, a semi-transcendent being standing beyond their own congregation. Therefore, the diversity of churches, practices, and teachings should not be reduced to a juxtaposition of social groups promoting their own values and norms, but requires a multidimensional model of Christianity that encompasses the variety of human and non-human actors and their evolving interconnections.
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Howard Ecklund, Elaine, Denise Daniels und Rachel C. Schneider. „From Secular to Sacred: Bringing Work to Church“. Religions 11, Nr. 9 (27.08.2020): 442. http://dx.doi.org/10.3390/rel11090442.
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Work and faith are significant life commitments for many people. Understanding how people integrate these facets of life is important for scholars, faith leaders, and religious communities. We use data from Faith at Work: An Empirical Study, which includes a U.S. general population survey (n = 13,270) and in-depth interviews. Drawing data from a Christian sub-sample we ask: How do Christians draw on their faith community in relation to work? For those in different social locations, in what ways does talk about work come up in churches? Finally, what work-related challenges do Christians experience, and how do Christians want their churches and pastors to address them? We find that many Christians see faith as a resource for enhancing their work lives but do not often encounter discussion of work at church or talk with pastors about work, though Black congregants are nearly twice as likely as whites to hear their pastors discuss work. Further, specific groups of Christians want their pastors and churches to do more to support them in their work and/or to help them navigate faith in the workplace. They also want churches to better accommodate the needs of working people at church, so they can more fully participate.
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Bornovolokov, Oleh. „Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis“. Ukrainian Religious Studies, Nr. 83 (01.09.2017): 116–23. http://dx.doi.org/10.32420/2017.83.776.
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O.Bornovolokov. Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis. Many different protestant movements are present in the modern Ukraine of the beginning of the XXI century. Pentecostal churches make up a large part of those movements. Pentecostal movement is the second largest one (after Baptist) in protestant world. This article reviews historical issues of the development of the Pentecostal churches of the Christian of Evangelical Faith. Inaugural Congress of Christians of Evangelical Faith’ Churches of Ukraine which took place in 1929 is reconstructed on the basis of archive materials, monographs and memoirs. The first part of the article introduces the subject, revealing its general historical aspects. The By-Laws and main beliefs of the Union of Christian of Evangelical Faith of Ukraine as of 1929 are analyzed; the article is making a summary of their most important component parts.
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Guglielmi, Marco. „Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity“. Religions 13, Nr. 11 (26.10.2022): 1019. http://dx.doi.org/10.3390/rel13111019.
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Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western countries—as indigenous Christian paths in Africa. Secondly, we examine the identity of Africans and African-Americans within Eastern Orthodoxy. We consider both to have some inculturation issues within the Patriarchate of Alexandria and the development of an African-American component within Orthodoxy in the USA. Thirdly, we analyze the recent establishment and identity formation of African churches belonging to Eastern-rite Catholic Churches. In short, we aim to elaborate an overview of the multiple identities of African churches and one ecclesial community in Eastern Christianity, and to compare diverse sociological entanglements between religious and ethnic traits within them. A fruitful but neglected research subject, these churches’ identities appear to be reciprocally shaped by their own Eastern Christian tradition and ethnic heritage.
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Rausch, Thomas. „A New Ecumenism? Christian Unity in a Global Church“. Theological Studies 78, Nr. 3 (21.08.2017): 596–613. http://dx.doi.org/10.1177/0040563917714731.
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The author asks if a new ecumenism might be emerging, one that can bring the burgeoning new Pentecostal-charismatic-independent churches of the Global South, most of them non-liturgical or sacramental, together with the traditional churches of Europe and North America that continue to lose members. The article assesses the recent statement of the World Council of Churches, The Church: Toward a Common Vision, seen by many of the new churches as too Western and Eurocentric, and asks if we need a new way of envisioning the ecumenical future.
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Ryu, Dae Young. „The Origin and Characteristics of Evangelical Protestantism in Korea at the Turn of the Twentieth Century“. Church History 77, Nr. 2 (12.05.2008): 371–98. http://dx.doi.org/10.1017/s0009640708000589.
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One peculiar phenomenon in the Korean Protestant churches today is that most churches, regardless of their size and denomination, assert that they are “evangelical.” By claiming to be evangelical, they want to display not simply their conservative theological stance but also continuity with their tradition. Self-acclaimed evangelical churches generally believe that the early Korean church in the late nineteenth and early twentieth centuries was also evangelical, and hence they are its true heirs. Moreover, in the mind of the self-consciously evangelical Korean Christians, “Puritanism” is something to be admired, a lost glory of which evangelicalism is the closest contemporary replica. A few progressive churches would distance themselves from this general tendency, but these churches are more often than not far smaller and less appealing to the average Christian. World-class megachurches and nearly all rank-and-file churches in Korea are “evangelical” churches. The matter in Korean Protestantism is more who is “really” evangelical rather than a competition between evangelicals and non-evangelicals.
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Doe, Norman. „The Ecumenical Value of Comparative Church Law: Towards the Category of Christian Law“. Ecclesiastical Law Journal 17, Nr. 02 (10.04.2015): 135–69. http://dx.doi.org/10.1017/s0956618x15000034.
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This study explores juridical aspects of the ecclesiology presented in the World Council of Churches' Faith and Order Commission Paper,The Church: Towards a Common Vision(2013). It does so in the context of systems of church law, order and polity in eight church families worldwide: Roman Catholic, Orthodox, Anglican, Lutheran, Methodist, Reformed, Presbyterian and Baptist.Common Visiondoes not explicitly consider church law, order and polity or its role in ecumenism. However, many themes treated inCommon Visionsurface in church regulatory systems. This study examines how these instruments articulate the ecclesiology found inCommon Vision(which as such, de facto, offers juridical as well as theological principles), translate these into norms of conduct and, in turn, generate unity in common action across the church families. Juridical similarities indicate that the churches share common principles and that their existence suggests the category ‘Christian law’. While dogmas may divide the churches of global Christianity, the profound similarities between their norms of conduct reveal that the laws of the faithful, whatever their various denominational affiliations, link Christians through common forms of action. For this reason, comparative church law should have a greater profile in ecumenism today.1
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Niemandt, CJP. „Ontluikende kerke – ‘n nuwe missionêre beweging. Deel 1: Ontluikende kerke as prototipes van ’n nuwe missionêre kerk“. Verbum et Ecclesia 28, Nr. 2 (17.11.2007): 542–57. http://dx.doi.org/10.4102/ve.v28i2.121.
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The article describes Emerging Churches as a 21st century phenomenon. Emerging churches are not a new denomination, but are experimental forms of church life, found in all denominations; formulating and living Christian faith in a post-modern world. The importance of emerging churches is that they serve as risk-taking prototypes, researching ways of being a relevant church and expressing faith in a current language. Serving older churches with new insights which they can consider. They are a new expression of church. Emerging churches should be understood in terms of their strong missional orientation – even to the extent that they should rather be called emerging missional churches. The emerging movement is missional in the sense that they are seeking what changes God is doing in this world. They become missional by participating with God, in the redemptive work God is doing in a changing world. This missional understanding is profoundly influenced by David Bosch’ s elaboration of the concept of the Missio Dei: the understanding that the very life of God as Father, Son, and Holy Spirit is a process of mission. Emerging Churches are a new expression of church - Christians who are doing what they can to get the church back in line with the kingdom vision of Jesus. Part 2 will describe and elaborates on core practices of emerging missional churches.
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Jongeneel, Jan A. B. „The Mission of Migrant Churches in Europe“. Missiology: An International Review 31, Nr. 1 (Januar 2003): 29–33. http://dx.doi.org/10.1177/009182960303100105.
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Most of the new migrants in Europe live in the Western part of the continent. Although the number of Muslim migrants exceeds that of the Christian migrants, it is still remarkable that in Europe there are more than one million new immigrants who adhere to Christianity. These Western and non-Western Christians have established their own Bible and prayer groups, congregations, churches, and so on. They are also active in mission: Internal mission (in their own circles), reverse mission, and common mission. They can help Western Christians to renew their own mission.
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Shepetyak, Oksana. „Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East“. Ukrainian Religious Studies, Nr. 86 (03.07.2018): 4–12. http://dx.doi.org/10.32420/2018.86.702.
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In the Article of Oksana Shepetyak "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East"is analyzed the modernity of the Christians communities in their historical regions and tendency in their development. The diversity of Eastern Christianity requires a broad and multifaceted study. Most researchers focus on the history of formation, theological and liturgical aspects, and contemporaneity. This study is devoted to the comparison of only statistics, which, however, reveal an entirely new picture of the Christian East. The comparison of the number of believers in the Eastern Churches shows that the Oriental non-orthodox churches dominate in the Alexandrian tradition, while the Eastern Catholic Churches predominate in the East Syrian and Western-Syrian tradition. Instead, the Churches of the Byzantine tradition in the Middle East turned into small religious communities.
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Bezemer, Pieter-Jan, Sten Langmann und Paul W. L. Vlaar. „Death or Resurrection? Christian Church Leader Responses to External Change“. Journal of Management, Spirituality & Religion 19, Nr. 1 (01.01.2022): 1–20. http://dx.doi.org/10.51327/wblt3098.
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Christian churches in many Western countries have been confronted with a general decline in church membership and participation due to significant, society-wide shifts. This study seeks to better understand how church leaders at the local level work through the challenges posed by these external developments. Using a combination of semistructured interviews and panel sessions conducted in The Netherlands, our analysis reveals a wide variety of change responses by local church leaders, even within church traditions. Based on these differences, we develop a process model of how and why local church leaders will differently engage with external change, thus opening up the debate around the contingencies and activities that may support local churches and their leaders in reversing local church decline. Our research also highlights the importance of local level processes and dynamics in understanding how Christian churches interact with their external contexts.
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Quagrainie, Fanny Adams, Abigail Opoku Mensah und Alex Yaw Adom. „Christian entrepreneurial activities and micro women entrepreneurship development“. Journal of Enterprising Communities: People and Places in the Global Economy 12, Nr. 5 (06.11.2018): 657–76. http://dx.doi.org/10.1108/jec-03-2018-0025.
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Purpose Review of literature suggests mixed findings on the relationship between the church and micro women entrepreneurship development. This signals that questions remain about the roles of churches in entrepreneurial development. Thus, this paper aims to explore what entrepreneurial activities are provided by churches to their micro women entrepreneurs and how do these activities influence their entrepreneurial start up and growth. Design/methodology/approach Phenomenological research methodologies were used to purposive collected data from 38 women entrepreneurs and four church administers in Tema. Results were analyzed using the emergent strategy. Findings The results suggest that churches provided four entrepreneurial activities which are categorized as finance, networking, promotion of self-confidence and impartation of ethical values. These factors promoted the growth of women entrepreneurial growth but not the start-up of entrepreneurial ventures. The study concluded that the church should provide more support for new entrepreneurial ventures. Therefore, embeddedness because of membership of a church is a critical part of women entrepreneurship development. Research limitations/implications Further studies will need to replicate these findings with other types of businesses, in other locations. Practical implications This study suggests that policymakers should be working in conjunction with churches in a bid to promote micro women entrepreneurship development. Originality/value Limited research has been conducted on church entrepreneurial activities in the development of micro women entrepreneurs in developing economies such as Ghana. This empirical research provides important insights into this field.
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Lumintang, Merlin Brenda Angeline. „Forgotten Souls“. Theologia in Loco 4, Nr. 1 (30.04.2022): 75–93. http://dx.doi.org/10.55935/thilo.v4i1.247.
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The stories of the western male missionary are commonly and widely known in mission history. This article, however, reclaims the widely forgotten stories of women missionaries as authentic mission narratives relevant to the contemporary mission preaching conducted in the local Indonesian churches such as the Evangelical Christian Church in Minahasa. This article uses a feminist postcolonial perspective to argue that women missionaries are postcolonial subjects. It further uses their narratives to shape the local church's sermon as a "counter-testimony" to the grand Christian mission narratives that often forget women missionaries' voices and roles.
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Carter, David. „Holiness and Unity“. Holiness 7, Nr. 2 (01.12.2021): 100–107. http://dx.doi.org/10.2478/holiness-2021-0012.
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Abstract Drawing on the International Methodist – Catholic report on The Call to Holiness, this article identifies holiness as both a divine attribute and as a Christian imperative, inextricably linked with the unity of Christians and of humanity. For humanity to be in the image and likeness of this holy God implies a participation in God’s holiness. Because human life is inescapably social, it implies that this holiness must be expressed in social interaction. For the life of the Christian Church to reflect the holiness of God requires a commitment to unity and actions that echo that commitment. This paper traces the biblical basis of the Judaeo-Christian belief in the holiness of God. It goes on to examine the obstacles and opportunities for Christian unity, particularly between the churches of the Wesleyan tradition and the Church of Rome.
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Tarkhanova, Svetlana. „The Problem of Transforming Synagogues into Christian Churches and Christian churches into Synagogues: Archaeological Evidence“. Actual Problems of Theory and History of Art 5 (2015): 210–19. http://dx.doi.org/10.18688/aa155-2-21.
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Koval, Ekaterina A. „Attitude to Secular Culture in the Context of Social Teachings of Christian Churches (Church and Law Dimension)“. Humanitarian: actual problems of the humanities and education 22, Nr. 2 (31.03.2022): 52–63. http://dx.doi.org/10.15507/2078-9823.057.022.202201.052-063.
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Introduction. Questions of Christian churches attitude to various forms of secular culture are reflected in church legal sources, which are specific for each faith. The peculiarities of the interaction of churches and secular culture at the present stage of the development of society are considered, as a rule, in the structure of social doctrines. The social teachings of the churches are recorded in various types of documents that have a normative nature. The aim of the study is to identify the similarities and differences in attitudes towards various phenomena of secular culture in Orthodoxy, Catholicism and Protestantism, expressed in the social teachings of the main Christian denominations. Materials and Methods. The combination of systemic and comparative approaches made it possible to compare the specifics of the attitude of various Christian churches to modern secular culture, interpreted as a social phenomenon. As research materials, the normative acts of Christian churches are used, which set out the main provisions of their social teachings and doctrines. Results. Both similarities and differences are found in the positions of the Christian churches regarding secular culture. On the one hand, the importance of this phenomenon and the need for a dialogue with the world of secular culture are emphasized. But, on the other hand, there are differences in such issues as understanding the nature of secular culture, attitude to secular culture, forms of collaboration between the Church and the state in the area of secular culture, as well as believers’ tasks and opportunities in the area of secular culture. Discussion and Conclusion. The highlighted features of the attitude of Christian churches to modern secular culture, recorded in the normative documents, make it possible to form an idea of the prospects for the dialogue of churches with the world of culture. The main conclusions and provisions of the study can be used in the construction of civilized mechanisms of such a dialogue, which make it possible to minimize the negative consequences of conflicts caused by the clash in the public space of different ideological and value positions demonstrated in relation to certain cultural forms and artifacts.
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Yarotskiy, Petro. „Ukrainian Greek Catholic Church as an Object of the Eastern Policy of the Vatican in the Context of Catholic-Orthodox Relations“. Religious Freedom 1, Nr. 19 (30.08.2016): 147–57. http://dx.doi.org/10.32420/rs.2016.19.1.955.
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Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.