Relevant bibliographies by topics / Christian Catholic Church in Zion

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Christian Catholic Church in Zion'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Christian Catholic Church in Zion"

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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.

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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.
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Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (August 22, 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.

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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.

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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
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Wacker, Grant. "Marching to Zion: Religion in a Modern Utopian Community." Church History 54, no. 4 (December 1985): 496–511. http://dx.doi.org/10.2307/3166516.

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The twenty-fourth of September 1905 started as a typical Sunday in Zion City, Illinois. Promptly at 2:00 P.M. John Alexander Dowie ascended the platform of Shiloh Tabernacle, robed in the brightly embroidered garments of an Old Testament High Priest. He was acknowledged by the seven thousand souls who sat before him as the Messenger of the Covenant, the third and final incarnation of the prophet Elijah, and the General Overseer and First Apostle of the Christian Catholic Apostolic Church in Zion. The 6,600 acres of farms, homes, factories, and businesses surrounding the tabernacle were exclusively his. And for all practical purposes, so were the people. One contemporary journalist judged that Dowie had come to possess the “most autocratic power it is possible to wield in this republic,” while another concluded that “no man… of our time has ever secured anything like the personal following he has.” Near the end of the five hour service the prophet changed into his white expiation robes and, as he had done on countless Sundays in the past, prepared to bless and distribute the Holy Sacraments. But this time, in the semi-darkness of the early evening, he seemed to stagger and slump to the floor. The people soon learned that Dowie had suffered a crippling stroke. They also soon knew that their effort to build a biblical Zion on the “sky-skirted prairie” north of Chicago was in shambles.
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Brittingham, Matthew H. "“The Jews love numbers”: Steven L. Anderson, Christian Conspiracists, and the Spiritual Dimensions of Holocaust Denial." Genocide Studies and Prevention 14, no. 2 (September 2020): 44–64. http://dx.doi.org/10.5038/1911-9933.14.2.1721.

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From his pulpit at Faithful Word Baptist Church (Independent Fundamental Baptist) in Tempe, AZ, fundamentalist preacher Steven L. Anderson launches screeds against Catholics, LGBTQ people, evolutionary scientists, politicians, and anyone else who doesn't share his political, social, or theological views. Anderson publishes clips of his sermons on YouTube, where he has amassed a notable following. Teaming up with Paul Wittenberger of Framing the World, a small-time film company, Anderson produced a film about the connections between Christianity, Judaism, and Israel, entitled Marching to Zion (2015), which was laced with antisemitic stereotypes. Anderson followed Marching to Zion with an almost 40-minute YouTube video espousing Holocaust denial, entitled “Did the Holocaust Really Happen?” In this article, I analyze Anderson's Holocaust denial video in light of his theology, prior films, and connections to other Christian conspiracists, most notably Texe Marrs, I particularly show how Anderson frames the “Holocaust myth,” as he calls it, in light of a deeper spiritual warfare that negatively impacts the spread of Christianity.
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Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.

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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.
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Verdoodt, Frans-Jos. "De daensistische beweging: een sociaal-politieke opstand in Vlaanderen, buiten het socialisme om." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 74, no. 3 (September 29, 2015): 280–91. http://dx.doi.org/10.21825/wt.v74i3.12093.

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Toen in Wallonië tijdens de lente van 1886 een heftig werkliedenoproer uitbrak, kon men spreken over een opstand in de echte zin van het woord: stakingen, wanorde, vernielingen, bloedige confrontaties met de ordetroepen. Het was een verzet op grote schaal dat het socialistisme als sociaal-politieke beweging een ‘gelaat’ bezorgde, ook in Vlaanderen, waar de katholieke kerk haar maatschappelijk dominantie kon hanteren om, na haar strijd tegen het liberalisme, voortaan eveneens een dam op te werpen tegen het athëistische socialisme. In die context gold de eenheid van de gelovigen als een dwingend imperatief. Sociale hervormingsgezindheid zin kon uitsluitend via antisocialistische organisaties zonder politieke doelstellingen. Wat in Wallonië was gebeurd trilde echter na, inbegrepen de kritische reflex die in bepaalde gelovige kringen was ontstaan en die bij het begin van de jaren 1890 zou leiden tot het ontstaan van de christendemocratie.Ook in Vlaanderen zou de christendemocratische gedachte stilaan ingang vinden, niet in de laatste plaats bij een generatie gelovigen die hun sociaal denken koppelden aan een uitgesproken Vlaamsgezindheid en een zeker antiklerikalisme. Zij ontwikkelden een radicale vorm van christendemocratie en kwamen gaandeweg in botsing met het kerkelijk imperatief van de onvoorwaardelijk politieke eenheid onder de gelovigen. Hun opstand leidde hen naar het pad van de dissidentie.________The Daensist movement: a socio-political revolt in Flanders, outside socialism When a violent riot of labourers broke out in Wallonia during the spring of 1886, it could be described as a true insurrection: strikes, chaos, destruction, bloody confrontations with the forces of law and order. This was large-scale resistance that provided socialism with a ‘face’ as a socio-political movement, including in Flanders. Here the Catholic Church could take advantage of its social dominance in order to also start combating atheist socialism after its fight against liberalism. In that context the unity of the faithful applied as an obligatory imperative. A commitment to social reform was only possible by means of antisocial organisations without political objectives. However, what had happened in Wallonia caused reverberations, including the critical reaction, which occurred in some circles of the faithful and which would lead to the creation of Christian Democracy at the beginning of the 1890’s. The Christian Democratic ideology would also gradually become more widespread in Flanders, particularly amongst a generation of faithful who linked their social thinking to an outspoken pro-Flemish persuasion and a kind of anticlericalism. They developed a radical type of Christian Democracy and gradually found that they had to confront the ecclesiastical imperative of the unconditional political unity among the faithful. Their revolt took them to the path of dissidence.
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Rafapa, Lesibana. "Popular music in the Zion Christian Church." Muziki 10, no. 1 (May 2013): 19–24. http://dx.doi.org/10.1080/18125980.2013.805956.

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Kruger, Martinette, and Melville Saayman. "Understanding the Zion Christian Church (ZCC) Pilgrims." International Journal of Tourism Research 18, no. 1 (November 26, 2014): 27–38. http://dx.doi.org/10.1002/jtr.2030.

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Běhalová, Štěpánka. "The Journey of the Spiritual Song Pozdvihni se duše z prachu [Raise, Thou Soul, Thyself from the Dust] from a Printed Broadside to a Hymn Book." Acta Musei Nationalis Pragae – Historia litterarum 62, no. 1-2 (2017): 58–64. http://dx.doi.org/10.1515/amnpsc-2017-0007.

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The article deals with the publication of the song for the Holy Mass with the incipit Pozdvihni se duše z prachu [Raise, Thou Soul, Thyself from the Dust] in the 19th century. The author of the text of this song is the Premonstratensian Eugen Karel Tupy, also known under the pseudonym Boleslav Jablonsky. This song for the Holy Mass is included in the current unified hymn book in the section of the Ordinary and common chants of the Mass as number 517. In the 19th century, the song was published in several types of printed media. Its earliest extant edition is a broadside from 1845, which was followed by similar editions from 1849 and 1850, 1854, 1855, 1859 and another two undated. In 1852, the author himself included it in the second edition of the prayer book Růže sionská [The Rose of Zion], although it is not part of the first edition from 1845. In the same year, the song was included in the hymn book Písně ke mši svaté pro školní mládež [Songs for the Holy Mass for School Children] and three years later in a hymn book from the same printing house Písně ke mši svaté, k úžitku osady Hostounské a Únětické [Songs for the Holy Mass to Be Used in the Settlements of Hostouň and Unětice] and in 1860 in the Zpěvník pro chrám, školu i dům [The Hymnal for Church, School and Home]. At that time, it also appeared in the contemporary Perla pravých křesťanů [A Pearl of True Christians], compiled by František Křenek and published in 1860, as well as in the prayer book Květinná malá zahrádka [A Small Flower Garden], published in the printing house of Alois Josef Landfras and his son in Jindřichův Hradec around 1860. The song was also included in Písně a modlitby pro studující katolickou mládež [Songs and Prayers for Young Catholic Students] by Blahorod Čap, who had the collection printed in Litomyšl in 1869. The penetration of the text of the song by a renowned poet and writer from broadsides to hymnals and prayer books provides interesting and rare evidence of the journey of an artificial song to the unified hymn book.
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Dissertations / Theses on the topic "Christian Catholic Church in Zion"

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Dulock, Vincent. "Small Christian communities and the parish." Chicago, Ill : McCormick Theological Seminary, 1997. http://www.tren.com.

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Washington, Ralph Vernal. "An evaluative study of African Methodist Episcopal Zion and Christian Methodist Episcopal denominations' plan for church union." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Nnadozie, Edmund. "Catholic Church, Nigerian face toward a Nigerian Christian anthropology /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0831.

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Reeves, Elizabeth Ann, and res cand@acu edu au. "The Church First Called Christian: the Melkite Church of Antioch." Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp147.26072007.

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The Catholic Church is made up of many church communities of different rites, with the main classifications being the Roman rites and the Eastern rites of the Catholic Church. With the influx of migrants especially since the Second World War there has been growth in Australia, in the number of Catholics belonging to the many Eastern rites including Byzantine Catholics, Coptic Catholics and Chaldean Catholics. The Second Vatican Council documents encouraged members of the Catholic Church of the Latin traditions to know and understand the rich traditions of the Easterners so that the full manifestation of the catholicity of the Church and full knowledge of its divinely revealed heritage are preserved. One can ask how familiar are Catholics of the Roman rites with the beliefs, practices, liturgy, devotions and historical development of the other rites in the Catholic Church? The aim of this thesis is to give understanding about the Melkite Catholic Church in Australia. It takes the reader on a journey from Antioch in Syria to Australia in the third millennium, showing that the Melkites trace their roots to Antioch where believers were first called Christians. This thesis elaborates on who the Melkites are by firstly looking at the origins of this church community and thereby establishing the authenticity of this church community since it was established by the apostles and their co-workers, with the apostles being empowered by the Holy Spirit at Pentecost. The thesis enumerates the key aspects of the early church at Antioch including theology, liturgy and the structure of the church, with these findings being foundational for the Melkite Church in Australia today. The thesis describes worship in the Melkite Church with emphasis on the development of this worship especially for the sacraments of Baptism, Chrismation and the Eucharist. It explains important ritual, symbols, architecture and artwork and concluded that these express the key beliefs of this church community. The fundamental dogmas in the Melkite Church are the teachings on the Holy Trinity and the Incarnation. The thesis elaborates on these dogmas explaining how they were important in the early church at Antioch and how understanding of them was developed by important theologians revered in the Melkite Church, in previous eras and today. The Christian faith is a living faith. In writing this thesis the importance of Tradition for God’s revelation to His holy people is emphasised. In its study of the sacraments of Baptism, Chrismation and the Eucharist, the thesis was able to show that the celebration of these sacraments was linked to the early church at Antioch. It especially looked at what was happening at the time of St John Chrysostom at Constantinople. This time frame saw the beginning of the development of the Byzantine Rite. There is elaboration on the link between the Byzantine rite (the rite of the Melkites today) and the Antiochene liturgy. As well the thesis expounded on the understanding of the three fold ministry of bishop, priest and deacon at Antioch and the importance of the ordained ministry today. It concluded that the four sacraments discussed above were foundational in the early church and are essential in worship in the Melkite Church today. The thesis explained important details about the sacraments of Marriage, Penance and the Anointing of the Sick. It especially explained the development of the Sacrament of Penance. The thesis acknowledges the validity of all rites in the Catholic Church and concluded that encouragement must be given for the preservation of the various rites in the Church. This is important for the Eastern Church communities as they contain a rich heritage, which is an integral part of the Church of Christ. An important conclusion was that the development of the church at Antioch must be understood in the light of Tradition the living and lived faith, which passes on all that the church believes and celebrates in its worship of the Holy Trinity. The Melkite Church of Antioch was first called Christian.
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Tomas, Catherine. "The actively abjected : a hermeneutics of empowerment in Christian mysticism." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:465e2a96-6c14-40be-882e-3d716854cc92.

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This thesis is concerned broadly with purported mystics and how the Roman Catholic Church conceives of them theologically, and treats them in practicality. In exploring the dynamics of power at work when an individual claims to have dialogue with God, I identify a very particular process that occurs, namely active abjection, and illustrate this using examples taken from the writings of various purported mystics. I argue that there is a collection of people - the actively abjected - who occupy a very specific role within the Roman Catholic Church, and that this role has not been recognized. I go on to suggest a way in which they can be understood and respected for the role they play. To do this, I draw upon particular philosophical models of understanding from Hannah Arendt and Julia Kristeva. I aspire to encourage a deeper and more complicated understanding of the nature of institutionalized oppression, and to offer a reconstructive model for how those who encounter potentially problematic individuals within communities might work and interact with them in a non-oppressive manner. This thesis is a work of Catholic theology in that it offers a theological and philosophical argument for the recognition of a particular role certain individuals play in maintaining the structure and definition of the Catholic Church. But it is also intended as a work of political philosophy. Both Arendt and Kristeva, whose writing I use as a lens to examine a particular phenomenon found in religious communities are theorists in the tradition of political philosophy and my intention is to expand the application of their models.
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Janssen, Laverne A. "An analysis of Justification by faith." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Dahdouh, George A. "The Melkite quest for Orthodox unity." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Lovejoy, Laura Ann Miller. "The Christian Church and the Roman Catholic Church an historical understanding of their unique similarities /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Cahill, Cathleen M. "A parish education program in preparation for Sunday celebration in the absence of a priest." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Galipeau, Gerald H. "Toward a more effective implementation of the rite of Christian initiation of adults." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Books on the topic "Christian Catholic Church in Zion"

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Cook, Philip L. Zion City, Illinois: Twentieth-century utopia. Syracuse, N.Y: Syracuse University Press, 1996.

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Gay, Kathlyn. Communes and cults. New York: Twenty-First Century Books, 1997.

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Goorbergh, Edith van den. Franciscus van Assisi: Over zijn evangelische bezieling en de betekenis ervan voor onze tijd. Nijmegen: Valkhof Pers, 2003.

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The call of Zion. Springville, Utah: Cedar Fort, Inc., 2009.

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A trumpet in Zion: The voice of restoration and change. Shippensburg, PA: Treasure House, 1994.

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Leadbeater, C. W. Christian gnosis. Wheaton, Ill: Theosophical Pub. House, 2011.

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Zion: A light in the darkness. Salt Lake City, Utah: Deseret Book Co., 1997.

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Nindi, John. Chirimba Christian Apostolic Church in Zion: Its establishment, organization, and beliefs. Zomba, Malawi: Kachere Series, 2006.

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African pilgrimage: Ritual travel in South Africa's Christianity of Zion. Farnham, Surrey, England: Ashgate, 2011.

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Senn, Frank C. Christian liturgy: Catholic and evangelical. Minneapolis, MN: Fortress Press, 1997.

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Book chapters on the topic "Christian Catholic Church in Zion"

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Matulli, Giuseppe. "I cattolici e la politica fra le due guerre. Dalla lotta fra popolarismo e clerico-fascismo alla nascita della Democrazia cristiana." In Studi e saggi, 1–22. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-202-7.03.

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In 1870 Rome was conquered without military resistance by the young Italian State, causing the Pope to react by organizing “the Catholic opposition” to the State (which lasted until 1929); it was modified in 1919 when Don Luigi Sturzo founded the “Italian Popular Party”, which was independent from the Church and immediately antifascist. The Pope exiled Don Sturzo, and the Catholic world split into the anti-fascist Popular Party and a prevailing party of clerical-fascist leaning. With the rise of the fascist dictatorship in 1926 the popular experience came to an end. In the fight for liberation, De Gasperi stands out as a figure who would lead, together with the Christian Democracy, the birth of the new republican democracy.
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Mwandayi, Canisius, and Theresa Mugwidi. "Quo vadis the Catholic Church and the Zimbabwe Council of Churches? Exploring the ‘Mine Is Right’ Dilemmas in the Path to Christian Unity in Zimbabwe." In The Zimbabwe Council of Churches and Development in Zimbabwe, 51–64. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41603-4_4.

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Tovey, Phillip. "The Roman Catholic Church." In Inculturation of Christian Worship, 107–29. Routledge, 2019. http://dx.doi.org/10.4324/9780429199417-6.

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"The Catholic Reform." In Christian Theologies of Salvation, edited by Donald S. Prudlo. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0015.

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This chapter explores the Catholic Reform, in which the Catholic Church, through the Council of Trent, speaks of justification as both an event and a process through which all believers must go. The Council of Trent argues that one can never be certain of one’s salvation and that believers grow in holiness through the performance of good works, perfected by grace.
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"Little communities and the Catholic church." In Ecumenism, Christian Origins and the Practice of Communion, 116–45. Cambridge University Press, 2000. http://dx.doi.org/10.1017/cbo9780511487828.006.

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Chris, Cook. "The Catholic Church and The Modern World." In The Routledge Companion to Christian History, 210–13. Routledge, 2020. http://dx.doi.org/10.4324/9780203099636-62.

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Martini, Maria, and Cardinal Carlo. "4. Reflections Toward Jewish-Christian Dialogue." In The Catholic Church and the Jewish People, 29–38. Fordham University Press, 2007. http://dx.doi.org/10.5422/fso/9780823228058.003.0004.

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Prudlo, Donald S. "The Catholic Reform." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0014.

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This chapter describes the theologies of the sacraments as expressed in the Council of Trent (1546–63) and the subsequent “Catholic Reform.” Sacraments were reaffirmed as “channels of grace” available to believers through the medium of material things like bread, wine, and oil. Moreover, the validity of the seven sacraments—Baptism, Eucharist, Confirmation, Marriage, Ordination, Confession (Penance), and Extreme Unction—as instituted by Christ himself was also reaffirmed. While only Baptism and Eucharist are explicitly instituted by Christ in Scripture, church history and leadership (primarily bishops) were cited as advocating that the other five sacraments were ultimately also instituted by Christ. The Mass as a real sacrifice of Christ was also reaffirmed. The author also addresses how the sacramental theology that emerged from the Council of Trent impacted subsequent Catholic architecture, music, and devotional life.
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"The Italian State: No Longer Catholic, no Longer Christian." In Church and State in Contemporary Europe, 99–119. Routledge, 2004. http://dx.doi.org/10.4324/9780203493847-5.

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"On the Unity of the Catholic Church (c. 251 CE)." In Reading Christian Theology in the Protestant Tradition. Bloomsbury T&T Clark, 2018. http://dx.doi.org/10.5040/9781472594716.ch-1.7.

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Conference papers on the topic "Christian Catholic Church in Zion"

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Mathebula, A. M., and John J. Smallwood. "The Transportation Management Framework for the Polokwane Local Municipality During the Zion Christian Church Easter Weekend Pilgrimage." In Creative Construction Conference 2019. Budapest University of Technology and Economics, 2019. http://dx.doi.org/10.3311/ccc2019-066.

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