Journal articles: 'Celestial Church of Christ'

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Arlow, Ruth. "Celestial Church of Christ v Lawson." Ecclesiastical Law Journal 19, no. 3 (August 31, 2017): 388–89. http://dx.doi.org/10.1017/s0956618x17000680.

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Crumbley, Deidre Helen. "Patriarchies, Prophets, and Procreation: Sources of Gender Practices in Three African Churches." Africa 73, no. 4 (November 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 when they are menstruating. Do these institutionalised constraints derive from colonial or pre-colonial gender practices? What other factors might contribute to these gender patterns? This paper argues that these gender practices derive from intersecting ambiguities in Western and African gender practices, which both empower and disempower women. The paper also assesses the interplay of doctrine and institutional history on gender dynamics. Finally, it explores the interaction of cultural legacy and socio-environmental pressures on the ritualisation of the female body in this African setting.

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Kubarev, V. V. "THE IDENTIFICATION OF THE PATRIARCHS WITH HISTORICAL FIGURES." EurasianUnionScientists 4, no. 8(77) (September 16, 2020): 11–23. http://dx.doi.org/10.31618/esu.2413-9335.2020.4.77.982.

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The author correctly identifies the Patriarchs of monotheistic religions with historical figures of the past based on the paradigm of a short chronology of the world and linking events to unique celestial phenomena reflected in Chronicles and Scriptural. The identification of the Patriarchs is based on the analysis of data from the genealogical trees of Jesus Christ from Lucas, Matthew, mosaics of the Church of Chora, the genealogical tree of the Prophet Muhammad and lists of the Kings of the Great Bulgaria.

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Stevenson, Russell W. "The Celestial City: “Mormonism” and American Identity in Post-Independence Nigeria." African Studies Review 63, no. 2 (June 2020): 304–30. http://dx.doi.org/10.1017/asr.2019.21.

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Abstract:This article uses the Church of Jesus Christ of Latter-day Saints in post-independence Nigeria to examine the transition from individuated agents of religious exchange to integration into global corporate religiosity. Early Latter-day Saint adherents saw Mormonism as a mechanism by which they could acquire access to monetary resources from a financially stable Western patronage, despite political animosity due to Mormonism's racist policies and sectional tumult during the Nigeria-Biafra war. Drawing on oral and archival records, this article highlights how Mormonism as an American-based faith was able to be "translated" to meet the exigencies of indigenous adherents.

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Mary, André. "Afro-christianisme et politique de l'identité : l'église du christianisme Céleste Versus celestial church of christ." Archives de sciences sociales des religions, no. 118 (April 1, 2002): 45–56. http://dx.doi.org/10.4000/assr.214.

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Pruiksma, Nienke. "Reconsidering Context: Gendered Transnational Practices in the Celestial Church of Christ Covenant Parish in Amsterdam." Journal of Religion in Europe 4, no. 3 (2011): 388–408. http://dx.doi.org/10.1163/187489211x593480.

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AbstractThis article aims to reconsider the concept of 'context' as it is used in intercultural theologies. Issuing from a case in which migration, gender, and religious tradition collided during fieldwork in the Celestial Church of Christ Covenant Parish in Amsterdam—a congregation of primarily Nigerian first generation migrants— this contribution will explore how migration questions approaches to context linked to geographical location. The article proposes to rethink the meaning of context in situations of migration through the combined concepts of transnationalism and agency. As both transnationalism and agency are embedded in a particular 'place,' the intersections of power structures that have impact on agents create ever-changing 'context-in-relations.' Tracing the context-in-relations can then become a starting point for doing theology.

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Okegwemeh, Michael Ehilodu, Kehinde Emmanuel Obasola, and Adebayo Aina. "The Perception of Christians on the Doctrine of Trinity in Selected African Initiated Churches in Niger Delta." Tropical Journal of Arts and Humanities 6, no. 1 (2024): 46–66. http://dx.doi.org/10.47524/tjah.v6i1.47.

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The question about the reality, nature and function of the Trinity in Christianity has evolved subjective theological and philosophical perspectives and debates among researchers, and more so is the issue of adapting the doctrine into African-initiated churches. The issue as it affects African Christianity in the Niger Delta has not been adequately addressed empirically. Thus, this study investigates and analyses the perceptions of Christians about the Trinity among selected African Initiated Churches. Quantitative research approach was adopted using a purposive sampling technique to explore the perceptions of selected church leaders about the concept of Trinity. Data were collected through the use of questionnaires from 50 selected church leaders from Celestial Church of Christ and the Apostolic Church in Niger Delta. The findings show that while most Christians understand the Trinity in terms of unity in diversity, some believe it is just mere normal church doctrine; whereas they all accept that there is timeless mystery of the Trinity beyond the mental construct of man from both churches. The study concluded that there is no consensus in the theological interpretation and conceptualisation of Trinity among African-initiated churches in the Niger Delta. Hence, the study recommends proper theological education as a means of addressing the problem wrong perception about the Trinity.

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Adogame, Afe. "Ranks and robes: art symbolism and identity in the celestial church of christ in the european diaspora." Material Religion 5, no. 1 (March 2009): 10–32. http://dx.doi.org/10.2752/175183409x418720.

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Adogame, Afe. "A Home Away From Home: the Proliferation of the Celestial Church of Christ (Ccc) in Diaspora - Europe." Exchange 27, no. 2 (1998): 141–60. http://dx.doi.org/10.1163/157254398x00042.

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Pruiksma, Nienke. "Making a ‘Home Away from Home’?" African Diaspora 10, no. 1-2 (September 20, 2018): 139–62. http://dx.doi.org/10.1163/18725465-01001004.

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Abstract Are migrant religious communities a ‘home away from home’ as is often claimed? What is home and how does religion feature in the creation of home and belonging in the process of migration? This article interrogates the oft-mentioned communalities in language, culture, ethics and ethnicity as key factors in home-making and belonging. Building on Thomas Tweed’s argument concerning the home-making features of religion, I argue that ritual is the key factor. Looking at the ritual of anointment in the Celestial Church of Christ (CCC) in Amsterdam, this article concludes that in a migration context both the leadership and members invest in anointment as a ritual of home-making, resulting in the negotiation of an inherited practice to create – albeit temporary and contested – experiences of home and belonging.

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Hanciles, Jehu J. "Book Review: Celestial Church of Christ: The Politics of Cultural Identity in a West African Prophetic-Charismatic Movement." International Bulletin of Missionary Research 24, no. 2 (April 2000): 88–89. http://dx.doi.org/10.1177/239693930002400213.

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Sawicka-Sykes, Sophie. "Echoes of the past: St Dunstan and the heavenly choirs of St Augustine’s Abbey, Canterbury, in Goscelin’s Historia translationis S. Augustini." Anglo-Saxon England 48 (December 2019): 271–99. http://dx.doi.org/10.1017/s0263675121000016.

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AbstractThe Historia translationis S. Augustini (1098 × 1100), composed by Goscelin of Saint-Bertin as part of a hagiographical cycle for St Augustine’s Abbey, contains several previously overlooked allusions to St Dunstan’s vision of heavenly virgins. I argue that Goscelin drew upon the Dunstan legend to justify Abbot Scotland’s renovation work on St Augustine’s between 1072 and 1087. The article first of all considers how the oratory of the Anglo-Saxon abbey was presented as a locus of divine praise in the first known hagiography of Dunstan. I then show how Dunstan’s eleventh-century hagiographers at Christ Church cathedral responded to the original vision by crafting competing narratives of heavenly choirs. Finally, an analysis of the Historia translationis reveals how Goscelin reappropriated the legend, depicting the oratory, and the crypt that came to replace it, as the abode of celestial spirits whose praise echoed the community’s liturgical devotions.

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Sheckler, Allyson Everingham, and Mary Joan Winn Leith. "The Crucifixion Conundrum and the Santa Sabina Doors." Harvard Theological Review 103, no. 1 (January 2010): 67–88. http://dx.doi.org/10.1017/s0017816009990319.

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The earliest extant public image of the crucifixion of Christ appears on a single relief panel on the early-fifth-century wooden doors of the Church of Santa Sabina on the Aventine Hill in Rome (figs. 1 and 2). General scholarly consensus dates the construction of the church to the pontificate of Pope Celestine I (422–433 c.e.) as stated in the surviving inscription on the church's interior west wall.1 Construction probably continued into the pontificate of Sixtus III (432–440 c.e.) when the church was formally consecrated.2 Although in the ensuing centuries the image of the Crucified Christ—the Crucifix—attained canonical status, scholars seeking precedents for Santa Sabina's crucifixion scene have failed to determine its pedigree satisfactorily within the Christian artistic tradition. We propose that broadening our understanding of artistic prototypes for the Santa Sabina crucifixion image to include both formal and theological elements allows for a more nuanced and promising investigation.

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Adogame, Afe. "Doing Things with Water: Water as a Symbol of 'Life' and 'Power' in the Celestial Church of Christ (CCC)." Studies in World Christianity 6, no. 1 (April 2000): 59–77. http://dx.doi.org/10.3366/swc.2000.6.1.59.

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Adogame, Afe. "Doing Things with Water: Water as a Symbol of 'Life' and 'Power' in the Celestial Church of Christ (CCC)." Studies in World Christianity 6, Part_1 (January 2000): 59–77. http://dx.doi.org/10.3366/swc.2000.6.part_1.59.

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Adogame, Afe. "Aiye loja, orun nile: The Appropriation of Ritual Space-Time in the Cosmology of the Celestial Church of Christ." Journal of Religion in Africa 30, no. 1 (February 2000): 3. http://dx.doi.org/10.2307/1581620.

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Adogame, Afe. "Aiye Loja, Orun Jvile-the Appropriation of Ritual Space-Time in the Cosmology of the Celestial Church of Christ." Journal of Religion in Africa 30, no. 1 (2000): 3–29. http://dx.doi.org/10.1163/157006600x00465.

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Onipede, Festus Moses, and EDUN, Olayinka Modinat2. "A Study of Generic Structure Potential in Select Sermons of Reverend E.M.F Oshoffa." International Journal of English Language Studies 3, no. 6 (July 1, 2021): 01–11. http://dx.doi.org/10.32996/ijels.2021.3.6.1.

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This research aimed to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listens to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposely studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non-participant observations. The findings revealed the GSP catalogue for Reverend EMF Oshoffa as [P]^ [S]^ (DoP)^ [Se]^ {(CfC)^ (WtF)}^ [F].The elements generated in the catalogue include: prayer P, Song S, Greeting G, Declaration of Purpose DoP, Sermon Se, Call for Confession CfC, Welcome to the Fold WtF, and Finis F. While DoP, CfC and WtF are optional, the remaining ones (P, S, G,Se and F) are obligatory. The findings revealed that most registers used in patterning CCC sermons feature 'angelic registers' whose meanings cannot be traced to any world languages, but their meanings can be inferred from the context of use. Notable registers of the sermon featured El-beraca-bered-Eli, Elmorijah, Elohimjah, and Eli-Bamah-Yabah. The paper concluded that the elements of GSP catalogued here are typical of CCC sermonic discourse. Therefore, it is suggested that future research could apply this model to other sermonic discourse of other denominations, most especially White Garment Church such as Cherubim and Seraphim, to further test its validity.

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Moses, Onipede Festus. "A Generic Structure Of Reverend E.M.F Oshoffa’s Sermons." International Journal of Systemic Functional Linguistics 3, no. 2 (July 5, 2021): 81–89. http://dx.doi.org/10.55637/ijsfl.3.2.3046.81-89.

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This research’s objectives were to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listen to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposively studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non- participant observations. The findings revealed the GSP catalogue for Reverend EMF Oshoffa as [P]^ [S]^ (DoP)^ [Se]^ {(CfC)^ (WtF)}^ [F]. The elements generated in the catalogue include: prayer P, Song S, Greeting G, Declaration of Purpose DoP, Sermon Se, Call for Confession CfC, Welcome to the Fold WtF, and Finis F. While DoP, CfC and WtF are optional, the remaining ones (P, S, G, Se and F) are obligatory. The findings revealed that most registers used in patterning CCC sermon feature 'angelic registers' whose meanings cannot be traced to any world languages, but their meanings can be inferred from the context of use. Notable registers of the sermon featured El-beraca-bered-Eli, Elmorijah, Elohimjah,and Eli-Bamah-Yabah. The paper concluded that the elements of GSP catalogued here are typical of CCC sermonic discourse. It is therefore suggested that future research could apply this model to other sermonic discourse of other denomination, most especially White Garment Church such as Cherubim and Seraphim to further test its validity.

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Datsiuk, Natalia. "TRADITION AND MODERNISM IN THE SACRED ART OF IGOR ZILINKO." Scientific Issues of Ternopil National Pedagogical Volodymyr Hnatiuk University. Specialization: Art Studies, no. 2 (May 23, 2023): 140–48. http://dx.doi.org/10.25128/2411-3271.19.2.19.

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The article explores the directions of contemporary Ukrainian sacral art in the work of the painter I. Zilinkо, his contribution to the development of sacred art of the temples of Ternopil region. The main directions of stylistic orientation in the formation of modern sacral art, the evolution of paintings from realistic tendencies of Ukrainian sacral painting of the seventeenth century to experiments with stylization of iconic figures in search of greater spirituality of the face, the introduction of our own modern iconography, based on tradition. The article explores the directions of contemporary Ukrainian sacral art in the work of the painter I. Zilinkо, his contribution to the development of sacred art of the temples of Ternopil region. Sacred art is the object of study of many scientists, historians, archivists, art historians, local historians, journalists. Among them, in particular, D. Stepovyk, M. Golubets, K. Moskalets, V. Sventsitska. However, the issue of the development of the modern sacred art of Ternopil region (1990–2018) requires additional study. The purpose of the article is to highlight the main directions in the work of Igor Zilinka, to specify the formation of the sacral and artistic environment of the churches of the city of Ternopil, to study the temples with modern interiors, to analyze the observance of traditions in icon painting and the search for modern aesthetic forms. After the revival of the Ukrainian Church, the construction of new temples began. The construction of churches led to the search for masters who could carry out their interior decoration. Famous Ternopil painter Igor Zilinko has become a “sacred” artist who has been successfully working in this field for many years. One of the first works of Igor Ivanovich was the decoration of the church of the Sacred Heart of Christ in the village of Veluky Gai, Ternopil district (1920). The murals of the church are classic paintings that date back to the works of the famous master of Ukrainian icon painting of the seventeenth century Ivan Rutkovych. It is the only church that reflects the realistic trends of Ukrainian sacral painting of the seventeenth century. Here the traditions of folk art are combined with creative bold search for new content and form. Next was the work on painting the temples in the villages of Petrykiv, Pronyatin, Kupchintsy, in the Ternopil region. On the initiative of Fr. Pavel Repely, the parish priest of the church of the village of Petrykiv, the painter was oriented to the heritage of Byzantine-Ukrainian icon painting. It is the first church in the Ternopil region that depicts the Eastern traditions of icon painting. Igor Zilіnko later managed to form his own style in the contemporary Ukrainian icon, following the Byzantine iconographic tradition. Particularly noteworthy is the iconostasis created by Igor Ivanovich for the Cathedral of the Archangel Michael in Ternopil in 2007. The artist very responsibly approached the choice of plots, taking as a basis the traditional composition of Ukrainian iconostases. The author has preserved the foundations of Ukrainian church traditions and has reflected the saints of the Ukrainian Church. An interesting development in the decoration of the spatial environment of the temple is the Church of St. Sophia of the Wisdom of God in Ternopil. For the decoration of the church, the parish priest Fr. dr. Vitaliy Kozak invited the already known master of sacral painting Igor Ivanovich Zilinko, who at that time developed his own iconographic style. The figures of the saints are exaggerated, unnatural in height, reflecting the idea of an invisible celestial world, without a realistic image. Creativity of Igor Zilinko is one of the most striking pages of contemporary Ukrainian art culture, evokes joyful aesthetic experiences, encourages contemporaries to creative pursuits to create monumental images that combine tradition with the actual spiritual needs of modern society.

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Schubert, Anselm, and James Stayer. "Celestial Sex." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 194–213. http://dx.doi.org/10.1163/18712428-bja10019.

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Abstract This paper explores the origins of the Anabaptist doctrine of the “celestial flesh,” which conceived Christ as generated purely out of the substance of the Godhead and thus possessing an entirely “celestial body.” It argues that the origins of this doctrine lie in late medieval alchemical tracts adapted in Paracelsus’s Liber de Sancta Trinitate of 1524, according to which God has a body of heavenly flesh out of which he brings forth a heavenly woman. Through their sexually conceived union the eternal son is begotten and born with a celestial body.

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Lundeen, Lyman. "God, Christ, Church." Process Studies 21, no. 1 (1992): 62. http://dx.doi.org/10.5840/process199221115.

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Abraham, William J. "Confessing Christ." Interpretation: A Journal of Bible and Theology 51, no. 2 (April 1997): 117–29. http://dx.doi.org/10.1177/002096439605100202.

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As mainline Protestantism increasingly accommodates to contemporary cultural forms, the confessing movement of the United Methodist Church (and other traditions) has a key role to play, lifting high the rich canonical heritage of the church universal.

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Reynolds, Barbara. "Christ Church and Fantasy." Chesterton Review 31, no. 3 (2005): 235–38. http://dx.doi.org/10.5840/chesterton2005313/421.

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MICHIELS, Robrecht. "Church of Jesus Christ." Louvain Studies 18, no. 4 (December 1, 1993): 297–317. http://dx.doi.org/10.2143/ls.18.4.2013752.

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Arlow, Ruth, and Will Adam. "Re Christ Church, Walshaw." Ecclesiastical Law Journal 13, no. 1 (December 13, 2010): 126. http://dx.doi.org/10.1017/s0956618x10001110.

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Arlow, Ruth. "Re Christ Church, Fenton." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 253–54. http://dx.doi.org/10.1017/s0956618x13000161.

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Arlow, Ruth. "Re Christ Church, Bacup." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 379–80. http://dx.doi.org/10.1017/s0956618x13000690.

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Arlow, Ruth. "Re Christ Church, Spitalfields." Ecclesiastical Law Journal 17, no. 02 (April 10, 2015): 263–64. http://dx.doi.org/10.1017/s0956618x15000368.

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Arlow, Ruth. "Re Christ Church, Hengrove." Ecclesiastical Law Journal 18, no. 3 (August 8, 2016): 394. http://dx.doi.org/10.1017/s0956618x16000909.

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Arlow, Ruth. "Re Christ Church, Fulwood." Ecclesiastical Law Journal 20, no. 2 (May 2018): 251. http://dx.doi.org/10.1017/s0956618x18000352.

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Arlow, Ruth. "Re Christ Church, Fulwood." Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 259. http://dx.doi.org/10.1017/s0956618x19000346.

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Arlow, Ruth. "Re Christ Church, Laxey." Ecclesiastical Law Journal 21, no. 3 (September 2019): 378. http://dx.doi.org/10.1017/s0956618x19000747.

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Willink, David. "Re Christ Church, Heeley." Ecclesiastical Law Journal 22, no. 1 (December 31, 2019): 122. http://dx.doi.org/10.1017/s0956618x19001479.

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Smith, Brendan. "Review: Christ Church Deeds." Irish Economic and Social History 29, no. 1 (June 2002): 129–30. http://dx.doi.org/10.1177/033248930202900114.

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McPartlan, Paul. "Who is the Church? Zizioulas and von Balthasar on the Church's Identity." Ecclesiology 4, no. 3 (2008): 271–88. http://dx.doi.org/10.1163/174553108x341260.

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AbstractA renewed primary focus on the person of Christ has enabled some longstanding tensions between Christians, regarding scripture and tradition, the number of the sacraments, the ordained and baptismal priesthoods, and word and sacrament, to be positively addressed in recent decades. John Zizioulas maintains that for these divisions to be properly overcome Christ must be understood as a corporate personality, the Church being his mystical body and not having a hypostasis of its own. In his view, not only does Christ constitute the Church, as theologians would readily agree, but the Church also constitutes Christ, a reciprocal understanding which he recognises as problematic for many. This paper investigates Zizioulas' view, particularly by noting that he never uses the idea of the Church as bride of Christ, an image much invoked by Hans Urs von Balthasar, which tends to a personal understanding of the Church in union with but also distinction from Christ. With many comparative references to Balthasar, the implications of Zizioulas' liturgical understanding that 'the “I” of the Church is Christ' are explored and analysed.

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Baker, Kimberly. "Augustine's Doctrine of the Totus Christus: Reflecting on the Church as Sacrament of Unity." Horizons 37, no. 1 (2010): 7–24. http://dx.doi.org/10.1017/s0360966900006824.

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ABSTRACTThis article examines Augustine's doctrine of the totus Christus, “the whole Christ” with Christ as Head and the Church as Body. It considers the new identity as Christ that Christians receive in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. This new identity forms the Church for mission as it joins Christ in a mission of love that unites people to one another as it unites them to God. The Church joins Christ in standing in solidarity with those in need, thus radiating Christ's unifying, transformative love in the world. The article ends with a suggestion that Augustine's view of the totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.

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Paločko, Štefan. "The Search for the Identity of the Church of Christ." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 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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Sarimin, Alberth Darwono. "DIPENUHI DI DALAM KRISTUS PERSPEKTIF SURAT KOLOSE SEBAGAI LANDASAN BAGI GEREJA DALAM MELAYANI MASYARAKAT." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 3, no. 2 (July 24, 2020): 1–14. http://dx.doi.org/10.36972/jvow.v3i2.47.

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The existensi of the church in this world because of mandate mission of Jesus Christ. To know how the church can serve community well, in this paper the Colossians become a focus of research and the reason to choose this letter was the collosians consist of plural community.The purpose of this paper is to look at how religion sociology influences social life and theology can drive social change system. While the research method that was used is library researchSocial structure that is formed in Colossian community provides an opportunity for the growth of false teaching and seeing this social structure strongly built in Colossian Paul raised a theology of fullness of God in Christ and belivers are fulfilled in Christ. In other words that the supremacy of Christ in everything and over everythingThe existence of the church has a role to drive social system and to apply that system Christ should be supremed, supremacy of Christ is above the mission and the church has a strategy to carry out its mission. In other words, to be able to serve community, the church should place Christ over everything and have a strategy in carrying out its mission so that the church which is a sub system in the community able to move a larger system Keywords: Fulllness, fulfilled, supremacy, Christ

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김요섭. "Kingdom of Christ and church." Korea Reformed Theology 27, no. ll (April 2010): 82–111. http://dx.doi.org/10.34271/krts.2010.27..82.

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Komolafe, Sunday B. Babajide. "Christ, Church, and the Cosmos." Missiology: An International Review 35, no. 3 (July 2007): 273–86. http://dx.doi.org/10.1177/009182960703500303.

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Through 20 centuries since the Word became flesh and lived among us, the theological evolution of Christianity cannot be discussed without close reference to the activities of the church as a servant-steward of God's cosmic mission. This paper discusses mission as the hermeneutic for biblical interpretation since Ephesians presents a “cosmic Christology” with its main focus on Christ and about the Church as it fulfills the purposes of Christ. It concludes by provoking an “ecclesiology of responsibility.” That is, an ecclesiology that does not pay tribute to the letter as belonging only to ancient times, but one that recognizes it imposes an obligation relevant for being the church of Christ in the world today.

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Arlow, Ruth. "Re Christ Church, West Wimbledon." Ecclesiastical Law Journal 18, no. 3 (August 8, 2016): 386. http://dx.doi.org/10.1017/s0956618x16000806.

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Jacobsen, Douglas. "United Church of Christ Response." Pneuma 23, no. 1 (2001): 90–94. http://dx.doi.org/10.1163/157007401x00096.

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Hohemberger, Gilcemar. "A Igreja como mistério de comunhão. Notas sobre a eclesiologia eucarística de Joseph Ratzinger." Coletânea 20, no. 39 (June 20, 2021): 75–96. http://dx.doi.org/10.31607/coletanea-v20i39-2021-4.

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The present article aims to reflect on the Church as a mystery of communion, a central and fundamental idea in the documents of the Second Vatican Council. Joseph Ratzinger’s theology seeks to understand and explain the Church as communion more clearly and translated more concretely into life. The Church constitutes a concentric element, around the great nucleus that is Christ. From the centrality of the saving figure of Christ comes the understanding of the sacramentality of the Church. The Eucharistic Liturgy is the fundamental link between Christ and the Church. In this understanding that the Eucharist makes the Church, Ratzinger develops a eucharistic, salvific and communion-based ecclesiology.

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Biddulph, Howard L. "Tolerance of the new faith: on the example of the Church of Jesus Christ of Latter-day Saints." Religious Freedom, no. 20 (March 7, 2017): 127–37. http://dx.doi.org/10.32420/rs.2017.20.876.

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This article briefly describes our personal observations on how religious faith, in particular the new Church of Jesus Christ of Latter-day Saints, the new Church of Jesus Christ of Latter-day Saints for Ukraine, sought and obtained a legally defined position in the Ukrainian state. The author of the article is an American member of the Church of Jesus Christ of Latter-day Saints. During the last year I live in Ukraine.

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Kyiak, S. "Church-Theological Foundations of Early Ukrainian Catholicism (XI-XII centuries)." Ukrainian Religious Studies, no. 29 (March 9, 2004): 48–59. http://dx.doi.org/10.32420/2004.29.1484.

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Early Ukrainian Christianity (XI-XII centuries) was based, as we know, on the one and only faith of Christ, which taught the right (that is, the "right") to believe in Christ and to rightly glorify Him in the presence of various false heretical teachings of that It also had a universal Catholic character, as it recognized, along with the Byzantine Church, as head of the Church the successor of St. Peter, the Pope. This allegiance of the Kiev Church to the apostolic leadership of the Church of Christ, even after the split of the Universal Church in 1054, remained a characteristic feature of Ukrainian Christianity.

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Purba, Gomgom, and Roy Gabe Marpaung. "PERAN PEMAHAMAN AMANAT AGUNG TERHADAP KEPEDULIAN PENGINJILAN PRIBADI DI PEMUDA GEREJA BETHEL INDONESIA BRIDE OF CHRIST BATAM." JURNAL IMPARTA 2, no. 2 (January 25, 2024): 104–12. http://dx.doi.org/10.61768/ji.v2i2.97.

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The purpose of this research is to find out how the understanding of the Great Commission plays a role in caring for personal evangelism in the youth of Bethel Indonesia Bride Of Christ Church Batam so that the Youth of Bethel Indonesia Church Bride Of Christ Batam have the enthusiasm and courage to carry out personal evangelism as part of the Great Commission. This research is descriptive qualitative research and the resource persons in this research are the Bethel Indonesia Bride Of Christ Batam Church youth who were taken randomly. Research data was collected through in-depth interviews using the coding method. The data obtained was then analyzed using the stages of condensation, data display, drawing conclusions. The research results show that understanding the Great Commission plays a role in caring for personal evangelism in the Bethel Indonesia Bride of Christ Batam Church Youth, which is a natural expression of living Christianity. Jesus Christ is the pioneer of mission itself. God's plan in His eternal sending is to bring transformation and liberation to humans and all of His creation to bring about the eternal kingdom of God. Personal evangelism is an attempt to bring about a breakthrough in the boundaries between faith in Jesus Christ and the absence of it. The form of personal evangelism concern at Bethel Indonesia Bride Of Christ Batam Church Youth is carrying out direct personal evangelism or face to face, via WhatsApp and intensely calling people who are in the process of evangelism. This fact is also supported by the statement of the Bethel Indonesia Bride Of Christ Batam Church Youth who felt a deep bond between themselves and the church and the people who were the targets of personal evangelism.

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Gefaell, Pablo. "La divina eucaristia e l’unità della chiesa romena con il Romano Pontefice." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (December 30, 2022): 71–81. http://dx.doi.org/10.24193/theol.cath.2022.04.

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"The Divine Eucharist and the unity of the Romanian Church with the Roman Pontiff. The body of our Lord Jesus Christ, indeed present, real and substantial under the species consecrated in the sacrament of the Holy Eucharist, is inseparable from the mystical body of Christ which is the Church, so that in every valid Eucharistic celebration the Church of Christ is found. The valid celebration of the Eucharist requires, at least from an objective point of view, communion with the whole Church seen as a visible society. This communion is full if it is carried out both emotionally and effectively around the one who is the social and visible guarantor of unity in the Church; the one who, by the fundamental will of Christ, is the successor of St. Peter, is the Roman Pontiff. Therefore, the path to unity is the path to ecclesial fullness. The Romanian Church United with Rome, Greek-Catholic, reached this fullness. Keywords: Eucharist, Ecclesial Communion, Unity, Faith, Roman Pontiff. "

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Chatterjee, Jacob Donald. "The Reception of John Locke’s Writings at Christ Church, Oxford, c. 1690–1800." Locke Studies 23 (January 24, 2024): 1–34. http://dx.doi.org/10.5206/ls.2023.16785.

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This article presents some overlooked evidence on the reception of John Locke’s writings at Christ Church, Oxford. It is intended to supplement a new article in the History of Universities on the surprisingly positive response to Locke’s Essay Concerning Human Understanding (1689) at that bastion of late seventeenth-century high churchmanship. This evidence sheds new light on: the reception of Epicureanism at that college in the 1650s; Locke’s personal connections at Christ Church; book-holdings of Locke’s writings at the early eighteenth-century college; some unnoticed uses of Locke’s writings by members of Christ Church; the European and North American reception of one Christ Church Lockean; and, the changing trajectory of the later eighteenth-century reception of Locke at that college.

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Suwito, Benny. "CURA PERSONALIS: SIKAP PASTORAL GEREJA BAGI PENDAMPINGAN KAUM LGBTQ KRISTIANI." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 1 (April 30, 2024): 118–33. http://dx.doi.org/10.34150/jpak.v24i1.713.

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The Church is the people of God. And as people of God, the Church consists of all people who believe in Christ. People of God with LGBTQ are people who have faith in. Christ. They accept Christ as the savior but need help understanding their condition. Thus, they need to be helped as people of God because some faithful cannot get them into the Church. They think that people with LGBTQ inclinations are not genuine or even sinful. In this article, because Chrurch must serve all people who believe in Christ, it would explore how the Chuch can assist them in giving a good accompaniment. Cura Personalis is an attitude from the Ignatian Spirituality that this article wants to share and contribute to provide the Church with a perspective to go along with the LGBTQ people. This will open a new way in pastoral care, not to contra the doctrine of the Church but to build a bridge to receive the LGBTQ people in the Church as the same people of God who journey on earth.

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Journal articles on the topic 'Celestial Church of Christ'

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