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Journal articles on the topic 'Canadian Churches of Christ'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Fontalvo, Luis C. "Hispanic Pentecostals in a Canadian Anglo-Franco Environment." Pneuma 14, no. 1 (1992): 73–79. http://dx.doi.org/10.1163/157007492x00069.

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AbstractEDITOR'S NOTE: Luis C. Fontalvo, a Colombian, began to preach in his home-land, but several years ago he moved with his family to Canada, and there he found himself in an altogether different cultural, climatological and economic world, to which he had to adapt. Fontalvo, however, in contrast to most preachers who come from the Third to the First World, did not migrate to Canada in the company of fellow Colombian believers nor with the intention of establishing a Spanish-speaking church, but to preach in French to the people of the province of Quebec and in response to what he interpre

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2

Stewart, Sheila. "Christ Would Break Your Tongue." Art/Research International: A Transdisciplinary Journal 3, no. 1 (2018): 258–65. http://dx.doi.org/10.18432/ari29336.

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“Christ Would Break Your Tongue” is part of my on-going exploration of growing up as a United Church minister’s daughter in small-town Ontario. In the title poem, I inquire into the interstices of gender, voice, and authority. In “Dominion” I grapple with how the Christian underpinnings of Western culture place humans above other creatures and lifeforms to the detriment of all living beings. In “Billy Stewart’s Geography” I begin to explore the church’s role in political oppression, colonialism, and residential schools, building on my poetic interests in family dynamics and place (Stewart, 200

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3

Janes, Nadine. "Unlocking the doors: introducing practice development to Canadian healthcare." International Practice Development Journal 4, no. 1 (2014): 1–4. http://dx.doi.org/10.19043/ipdj.41.001.

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From my early days as a nursing assistant in complex continuing care, I recognised that all was not well in healthcare. I was particularly troubled with practices that I perceived to be antithetical to ‘caring’ and I struggled to facilitate change within my very limited circle of influence. I remember well the day I asked for the key to open the balcony doors on the unit so I could take patients out for a breath of fresh air. Being told by the registered nurse that ‘those doors haven’t been opened in 15 years and that isn’t going to change’, was what I now appreciate as the start of my practic

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4

Hankey, Wayne J. "From St. Augustine and St. Denys to Olier and Bérulle’s Spiritual Revolution." Articles spéciaux 63, no. 3 (2008): 515–59. http://dx.doi.org/10.7202/018175ar.

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By way of statutes on the façade of L’Hôtel du Parlement de Québec (especially Marie de l’Incarnation, Jean-Jacques Olier, and François de Laval), we explore the Augustinian and Pseudo-Dionysian foundations of the spirituality of New France. By way of records of the life there, and the textbooks used in them, we investigate the kinds of Augustinianism taught and inculcated at the Séminaire de Québec and the Grand Séminaire de Montréal ; particularly, we observe the passage from Gallican to Ultramontane ecclesiology. Olier’s surprising presence on the façade leads us to the Sulpicians and the p

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5

Hicks, John Mark, and Mark Weedman. "Believers’ Baptism among Churches of Christ and Christian Churches." Ecumenical Review 67, no. 3 (2015): 374–85. http://dx.doi.org/10.1111/erev.12171.

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6

Hughes, Richard T. "The Apocalyptic Origins of Churches of Christ and the Triumph of Modernism." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 181–214. http://dx.doi.org/10.1525/rac.1992.2.2.03a00030.

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The origins of the American-born Churches of Christ are exceedingly complex. While most historians have argued that Churches of Christ separated from Alexander Campbell's Disciples of Christ late in the nineteenth Century, this essay will suggest that the genesis of Churches of Christ was not a matter of Separation from the Disciples at all. Rather, Churches of Christ grew from two early nineteenth-century worldviews that coalesced and intertwined with one another in ways that often defy disentanglement. The first was the apocalyptic perspective of Barton W. Stone; the second was the radically

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7

박영란. "What are Characteristics of Churches of Christ?" Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 67 (2012): 83–113. http://dx.doi.org/10.21457/kars..67.201206.83.

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8

Walker, Randi J. "Churches of Christ in Oklahoma: A History." Journal of American History 108, no. 1 (2021): 139. http://dx.doi.org/10.1093/jahist/jaab078.

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9

Pranger, Jan Hendrik. "Mining for Christ." Interreligious Studies and Intercultural Theology 3, no. 1-2 (2019): 125–48. http://dx.doi.org/10.1558/isit.38336.

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This article discusses the social and ecological impacts of fracking for oil on religious communities in Western North Dakota. Attention is furthermore given to racial tensions between the settler and indigenous communities that have become pronounced within churches in relation to the repudiation of the discovery doctrine and the protests at the Standing Rock Reservation against the North Dakota Access Pipeline in the fall of 2016.

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10

Davie, Martin. "The Church of Jesus Christ: An Anglican Response." Ecclesiology 1, no. 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.

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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical cons

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11

Nossal, Kim Richard, and Bonnie Greene. "Canadian Churches and Foreign Policy." International Journal 47, no. 3 (1992): 669. http://dx.doi.org/10.2307/40202790.

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12

Sygulska, Anna. "CONTEMPORARY TWO-STOREY CHURCHES – ACOUSTIC INVESTIGATIONS." Journal of Architecture and Urbanism 39, no. 2 (2015): 140–48. http://dx.doi.org/10.3846/20297955.2015.1056444.

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The paper discusses the idea of two-storey churches, with insight into socio-political conditions which influenced their construction. The analysis of the issue was carried out on the basis of investigations in five two-storey churches in Poznań. The churches under investigation were: Visitation of Blessed Virgin Mary Church, Christ the King Church, Our Lady of Częstochowa Church, St. Lawrence Church, and Christ the Redeemer Church. In total, ten interiors were examined. The churches were erected in the late 70s and early 80s of the 20th century. The acoustic conditions were analyzed in terms

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13

Beintker, Michael. "The Church of Jesus Christ: An Introduction." Ecclesiology 1, no. 3 (2005): 45–58. http://dx.doi.org/10.1177/1744136605052780.

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AbstractThis paper focuses on those points in the study The Church of Jesus Christ which may be important for dialogue on ecclesiological questions between the Community of Protestant Churches in Europe (CPCE) and the Anglican Churches in Europe. After a short account of the process of coming into being of this study, it summarizes its most important basic theological insights. Then it focuses on the questions of ministry and episkope and concludes with some remarks on the understanding of church unity in the context of the document.

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14

Handasyde, Kerrie. "Pentecost Past or Present." Pneuma 41, no. 3-4 (2019): 458–76. http://dx.doi.org/10.1163/15700747-04103004.

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Abstract Charismatic elements were suppressed among colonial Australian Churches of Christ (Disciples) only to re-emerge a century later. Understandings of the work of the Holy Spirit were contested in Churches of Christ in Australia, Britain, and America, as the denomination struggled to account for the work of the Holy Spirit in contemporary times due to its foundational opposition to creeds, distrust of experientialism, and insistence on a rational common sense reading of the New Testament. This article examines Australian Churches of Christ responses to charismatic phenomena via several pr

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15

White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.

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Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches

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16

Kpobi, Lily, Elizabeth Anokyewaa Sarfo, and Joana Salifu Yendork. "“I'm Here Because of Christ and Worshipping God …”." Archive for the Psychology of Religion 39, no. 3 (2017): 295–311. http://dx.doi.org/10.1163/15736121-12341342.

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Many people like to identify as belonging to one church or another. Previous studies have explored the process of switching from one religious group to another, and this process has identified various factors that determine the likelihood and reasons for switching. Although this has been explored, little is known about the factors that influence switching among charismatic Christians in Ghana, and the potential implications of such switching on mental well-being. Our study therefore explored the reasons given by members of selected neo-Pentecostal/charismatic churches in Ghana for their decisi

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17

Kishkovsky, Leonid. "Following Christ with Great Joy: Christians Called to Reconciliation." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (2010): 55–62. http://dx.doi.org/10.1177/0265378809353471.

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A brief description of the 20th century ecumenical journey and the Global Christian Forum (GCF) provides the setting for some specific reflections from the US context and the Orthodox perspective. A development similar to the GCF has led to the formation of Christian Churches Together in the USA which is more inclusive of the five Christian families in the USA (Afro-American, Catholic, Evangelical and Pentecostal, Orthodox, Protestant) than the National Council of Churches. The experience of CCT has shown that the GCF meets an urgent need of our time: enabling all Christian churches to encount

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18

Nossal, Kim Richard. "Review: Canadian Churches and Foreign Policy." International Journal: Canada's Journal of Global Policy Analysis 47, no. 3 (1992): 669–71. http://dx.doi.org/10.1177/002070209204700312.

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19

Paek, Chong-Ku. "Alexander Campbell and Korea Christian Churches/Churches of Christ : the Authority of the Bible." 韓國敎會史學會誌 48 (December 31, 2017): 263–90. http://dx.doi.org/10.22254/kchs.2017.48.07.

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20

Intan, Benyamin Fleming. "Misi Kristen di Indonesia: Kesaksian Kristen Protestan." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 2 (2017): 325. http://dx.doi.org/10.33550/sd.v2i2.21.

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ABSTRACT: In this article, the writer reveals the presence and struggles of Protestant churches in Indonesia doing God’s mission within world’s largest Muslim population country. Firstly, the writer explains the challenges and strives of Protestant churches since the time of Dutch colonialism, Japanese colonization, until Indonesian independence which includes the Old Order and the New Order. This article also highlights Indonesian churches’ struggle of independence to release themselves from the control of Dutch government, fully leaning to Christ, as well as the strategic role of Christianit

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21

Bell, Stuart. "Canadian Churches and the First World War." Journal of Beliefs & Values 35, no. 3 (2014): 386–88. http://dx.doi.org/10.1080/13617672.2014.980078.

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22

Simpson, Erika, and Renate Pratt. "In Good Faith: Canadian Churches against Apartheid." International Journal 53, no. 4 (1998): 786. http://dx.doi.org/10.2307/40203729.

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23

Clements, Ronald E. "Canadian Churches and the First World War." Baptist Quarterly 47, no. 1 (2016): 41–42. http://dx.doi.org/10.1080/0005576x.2015.1127067.

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24

전인수. "Gang Myeong-seok and the Churches of Christ in Korea." Christianity and History in Korea ll, no. 51 (2019): 237–66. http://dx.doi.org/10.18021/chk..51.201909.237.

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25

Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.

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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.

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26

Paločko, Štefan. "The Search for the Identity of the Church of Christ." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (2012): 107–21. http://dx.doi.org/10.2478/v10154-012-0009-6.

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The Search for the Identity of the Church of Christ If we consider Christ to be the only Savior, then it is also necessary to find his Church, his mystical body, where the salvation of man is realized. After two thousand years of existence of Christendom, we can observe more than 25.000 different Christian communities that claim to be the Church founded by Christ, or to be the part of it. This paper brings a method of finding the Church founded by Jesus Christ for our salvation among many churches and Christian confessions that exist today.

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27

Meneses, Eloise Hiebert. "Transnational Identities and the Church: Examining Contemporary Ethnicity and Place." Mission Studies 29, no. 1 (2012): 62–78. http://dx.doi.org/10.1163/157338312x638028.

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Abstract Ethnic identities have been problematic for the construction of local churches since New Testament times. Transnationalism adds a layer of complexity to this circumstance, as migrants hold multiple identities and retain strong ties to places of origin. An examination of the history of anthropology’s study of ethnicity reveals ethnicity’s constructed nature, along with its tendency to demand loyalty as to a family. Given people’s very real need for a place of ultimate belonging, churches have sometimes too easily resolved the tension between Christian identity and ethnic identities by

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28

Worthen, Jeremy. "The Ecclesiology of Visible Unity at Lambeth 1920: Lost beyond Recovery?" Ecclesiology 16, no. 2 (2020): 224–42. http://dx.doi.org/10.1163/17455316-01602006.

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According to the ecumenical ecclesiology of the 1920 Lambeth Conference ‘Appeal to All Christian People’, Christians are called to make known to the whole world the fellowship of human persons that is God’s will. They are to do so by means of the visible unity of Christ’s church in faith, sacraments and ministry, which requires the union of churches in each place and the communion of churches in every place, for which universal acceptance of the historic episcopate is pivotal. While this ecumenical ecclesiology faced significant challenges during the following five decades within international

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29

Gilliland, Dean S. "How “Christian” Are African Independent Churches?" Missiology: An International Review 14, no. 3 (1986): 259–72. http://dx.doi.org/10.1177/009182968601400301.

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The article recognizes the impact that independent churches are having on the formation of Christianity on the African continent. Failure to recognize these churches arises from issues that are related to the historical missionary movement. A responsible theological evaluation of these churches must be done. Superficial acceptance is as intolerable as unfair condemnation. A grid for typing the wide-ranging movements is as follows: (1) Primary-evangelical Pentecostal, (2) Secondary-evangelical Pentecostal, (3) Revelational-indigenous, (4) Indigenous-eclectic. Classification of the churches into

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30

Young, Pamela Dickey. "Same-sex marriage and the Christian churches in Canada." Studies in Religion/Sciences Religieuses 35, no. 1 (2006): 3–23. http://dx.doi.org/10.1177/000842980603500101.

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Same-sex marriage is an important topic in Canadian courts, legislatures and churches today. This paper explores the sorts of official arguments put forth in public policy venues by Canadian churches and then proceeds to analyze these contributions.

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31

Crumbley, Deidre Helen. "Patriarchies, Prophets, and Procreation: Sources of Gender Practices in Three African Churches." Africa 73, no. 4 (2003): 584–605. http://dx.doi.org/10.3366/afr.2003.73.4.584.

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AbstractThe Celestial Church of Christ, the Christ Apostolic Church, and the Church of the Lord (Aladura) are indigenous churches, which share the selective blending of Christian and Yoruba religious traditions; however, their gender practices, specifically female access to decision-making roles, vary dramatically. The Celestial Church's prohibition against the ordination of women is associated with ritual impurity. Christ Apostolic excludes women from ordination, but without an explicit ideology of impurity. The Church of the Lord (Aladura) ordains women but prohibits them from the sanctuary

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32

Bakker, Freek. "The Image of Jesus Christ in the Jesus Films Used in Missionary Work." Exchange 33, no. 4 (2004): 310–33. http://dx.doi.org/10.1163/1572543042948277.

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AbstractThis article starts with a short introduction to the history of films about Jesus Christ. These were already produced in 1897, within two years of the first ever showing of any film. At first the churches seemed to react positively, but later their attitude reversed. Later yet the churches changed their minds again. Since 1979 the concept of translating the gospel into film language gained an increasing adherence. The theological portraits of Jesus in the two films most used in missions and missionary work are analysed. Furthermore the impact of these films is dealt with.

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33

Robinson, Gnana. "'Mission In Christ's Way': The Way of Which Christ?" Exchange 35, no. 3 (2006): 270–77. http://dx.doi.org/10.1163/157254306777814382.

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AbstractAll Churches and Missionary Movements in different parts of the world assert without hesitation that in all that they do, they follow the way of Jesus Christ. But the gross injustice in international economic dealings promoted by the so-called 'Christian Nations' in the world and the consequent widening of the gap between the rich and the poor in the world, the discrimination of people on the basis of creed, class, race and colour practised by many Christians and the power-struggle and corruption found in many local churches make the world wonder, the way of which Christ these Christia

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34

Menkis, Richard. "The Holocaust, Israel, and Canadian Protestant Churches (review)." American Jewish History 90, no. 4 (2002): 461–63. http://dx.doi.org/10.1353/ajh.2004.0015.

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35

Leonard, Bill J. "Book Review: Yearbook of American and Canadian Churches." Review & Expositor 83, no. 1 (1986): 136–37. http://dx.doi.org/10.1177/003463738608300139.

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36

Poon, Vincent, Mona Cheng, and Vivian C. H. Chan. "Pastoral Counseling among Chinese Churches: A Canadian Study." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 4 (2003): 395–403. http://dx.doi.org/10.1177/154230500305700404.

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37

Poon, Vincent H. K. "Pastor Wellness among Chinese Churches: A Canadian Study." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 3 (2019): 169–75. http://dx.doi.org/10.1177/1542305019872435.

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This article reports the results of a survey of Canadian Chinese pastors (N = 79) regarding pastor wellness by using a 10-item questionnaire. The results indicate that 22 (27.84%) have significant concerns and 38 (48.1%) have some concerns, with females slightly more affected. Major areas of concern are marital and/or family satisfaction, physical health, problem dealing with relationships in church, and emotional health. The author discusses the implications of the results and makes some recommendations to the pastors and churches.

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38

Simmins, Geoffrey. "Canadian Churches: An Architectural History (review)." Canadian Historical Review 89, no. 3 (2008): 415–17. http://dx.doi.org/10.1353/can.0.0084.

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39

Chan, Alan, Bruce G. Fawcett, and Shu-Kam Lee. "Increasing revenue and attendance in Canadian Baptist churches." International Journal of Social Economics 42, no. 12 (2015): 1071–89. http://dx.doi.org/10.1108/ijse-02-2014-0030.

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Purpose – Church giving and attendance are two important indicators of church health and performance. In the literature, they are usually understood to be simultaneously determined. The purpose of this paper is to estimate if there a sustainable church congregation size using Wintrobe’s (1998) dictatorship model. The authors want to examine the impact of youth and adult ministry as well. Design/methodology/approach – Using the data collected from among Canadian Baptist churches in Eastern Canada, this study investigates the factors affecting the level of the two indicators by the panel-instrum

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40

Irwin, Jane. "Canadian Churches: An Architectural History (review)." University of Toronto Quarterly 79, no. 1 (2010): 466–67. http://dx.doi.org/10.1353/utq.2010.0193.

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41

Holt, Nicole, and Peter Walker. "Comfort, Christ and man’s best friend." Theology 120, no. 6 (2017): 432–39. http://dx.doi.org/10.1177/0040571x17719675.

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This article has been designed to provide a theological context for already existing research in the field of therapy dogs and their religious utilization. It also aims to set the scene for future research concerning the relationship between dogs and Christianity and between health, wellbeing and spirituality. This article argues the strengths of comfort companions and maintains that even through the potential ethical concerns, such practices show a resurgence in innovative thought and practice which aims to address psychological and physiological dimensions to the human condition which might

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42

Locke, Joseph. "Churches of Christ in Oklahoma: A History by W. David Baird." Southwestern Historical Quarterly 124, no. 2 (2020): 220–21. http://dx.doi.org/10.1353/swh.2020.0083.

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43

Smith, Tash. "Churches of Christ in Oklahoma: A History by W. David Baird." Journal of Southern History 86, no. 4 (2020): 915–16. http://dx.doi.org/10.1353/soh.2020.0255.

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44

Taylor, Cynthia. "Hard-Fighting Soldiers: A History of African American Churches of Christ." Journal of American History 107, no. 4 (2021): 975. http://dx.doi.org/10.1093/jahist/jaaa470.

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45

Reimer, Sam, and Rick Hiemstra. "The Rise of Part-time Employment in Canadian Christian Churches." Studies in Religion/Sciences Religieuses 44, no. 3 (2015): 356–77. http://dx.doi.org/10.1177/0008429815595811.

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Using data from Canada Revenue Agency’s charitable status (T3010) forms, this article demonstrates the increase in part-time staffing among Canada’s Christian churches over a nine-year period. The growth of part-time staffing and the decline of full-time staffing reflect the declining institutional participation and declining incomes of Catholic and Protestant churches. However, our data suggest that staffing changes are not simply due to tighter budgets, but mirror a societal trend toward part-time work, or the “feminization” of labour norms. We reflect on the implications of this change for

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46

Asamoah-Gyadu, J. Kwabena. "United Over Meals Divided at the Lord’s Table: Christianity and the Unity of the Church in Africa." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (2010): 16–27. http://dx.doi.org/10.1177/0265378809351452.

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Christianity in Africa owes its massive growth of the last 50 years to the Independent and Pentecostal/ charismatic churches. The relationships between these churches and the older mission-founded churches are strained. Ethnic and social factors contribute to the divisions. Christian unity in Africa will require conversion to Christ. The strong African tradition of communal life is destroyed by external forces and inter-African conflicts in which members of the same churches have fought one another. Healing is only possible through reconciliation, which calls for conversion from the sin of bre

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47

Thompson, David M. "A Triangular Conflict: The Nyasaland Protectorate and Two Missions, 1915–33." Studies in Church History 54 (May 14, 2018): 393–406. http://dx.doi.org/10.1017/stc.2017.22.

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The idea that the churches became agents of empire through their missionary activity is very popular, but it is too simple. Established Churches, such as those of England and Scotland, could certainly be used by government, usually willingly; so could the Roman Catholic Church in the empires of other countries. But the position of the smaller churches, usually with no settler community behind them, was different. This study examines the effects of the Chilembwe Rising of 1915 on the British Churches of Christ mission in Nyasaland (modern Malawi). What is empire? The Colonial Office and the loc

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48

Mitrovic, Todor. "From the mother’s arms to the holy table. On the influence of the iconography of the presentation of Christ in the temple on the programmatic evolution of altar paintings in Byzantine churches." Zograf, no. 43 (2019): 45–74. http://dx.doi.org/10.2298/zog1943045m.

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This research explores the relationship between iconographicprogrammatic innovations in altar wall paintings of post-Iconoclastic churches intended to facilitate liturgical interpretation and depictions of the Theotokos (with Christ) usually placed in the apsidal conch. The conclusion on the existence of direct semantic ties between this type of portrait and the discovery of the motif of Christ-Child-on-the-Altar-Table is the result of a contextual analysis of a specific series of artistic explorations based on the spatial dispersion of Presentation of Christ in the Temple compositions on the

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49

Schreiter, Robert J. "Jesus Christ and Mission: The Cruciality of Christology." Missiology: An International Review 18, no. 4 (1990): 429–37. http://dx.doi.org/10.1177/009182969001800403.

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Questions today about the relationship between the salvation given in Jesus Christ and the salvific value of non-Christian religions looms larger than ever before. The author suggests in this article that, even though the Christian churches are divided in their responses to this challenge, there may be some areas where they can work together to meet this issue in the twenty-first century. He proposes three areas for such common exploration: what measure of salvation might be found in non-Christian religions; the meaning of the Trinity for understanding non-Christian religions; and the importan

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50

Setyawan, Yusak Budi. "The Church as an Ecological Community: Practising Eco-Ecclesiology in the Ecological Crisis of Indonesia." Ecclesiology 17, no. 1 (2021): 91–107. http://dx.doi.org/10.1163/17455316-bja10009.

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Abstract Given the ecological crisis in Indonesia, the churches must implement an ecclesiological reconstruction based on the church as an ecological community and on the understanding that the churches are an inseparable part of Indonesian society and cultures which emphasise respect for nature, while at the same time reconstructing their identity in the Christian faith tradition rooted in the Triune God, faith in Christ as Saviour, and an eschatological dimension. Ecclesial praxis will promote ecological awareness among church members, involvement in conservation efforts and in making public

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