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Journal articles on the topic 'Christian Denominations and Sects'
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Han, Ju Hui Judy. "The Queer Thresholds of Heresy." Journal of Korean Studies 25, no. 2 (October 1, 2020): 407–28. http://dx.doi.org/10.1215/07311613-8552058.
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Abstract Disputes over heresy are not new or uncommon, as mainline Protestant denominations in South Korea have historically deemed numerous minor sects and radical theologies to be heretical to the Christian faith. However, when the largest evangelical denomination in the country, the Presbyterian Church in Korea (Hapdong), began investigating Reverend Lim Borah (Im Pora) of the Sumdol Hyanglin Church in 2017 and subsequently ruled her ministry to be heretical, they charted new grounds by denouncing LGBTI-affirming theology and ministry as heresy. This article traces the semantic ambiguity and politics of the term for heresy, idan, and highlights the intersection of heretical Christianity, gender and sexual nonconformity, and ideological dissidence. The argument is that growing interests in queer theology and calls for LGBTI-affirming ministry stoked the flames of efforts by beleaguered Protestant denominations to use heresy to discredit and stigmatize dissident practices, and that rather than simply stifle dissent, the subsequent controversy also exposed the limits of dominant power and the contours of vital resistance.
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Ismail, Arifuddin. "The Contradiction of the Presence of Jehovah’s Witnesess as Christian Denomination in Yogyakarta." Analisa 19, no. 2 (December 7, 2012): 171. http://dx.doi.org/10.18784/analisa.v19i2.164.
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<p><em>Th</em><em>e Presence of Jehovah’s Witnesses which has contradictory concepts has harassed mostly Christian people, but it attracts many people to join this group. Even nowadays this denomination has a significant progress in number of population. This research is aimed to find the answer of the above problem and to describe about whether Jehovah’s Witnesses as a Christian denomination or religious sect in which its existence are opposed by Christian community in general. Subject of this research is focused on Jehovah’s Witnesses in Yogyakarta. This Christian denomination becomes an international religious movement and has been assured in the 1945 Constitution as well as gets recognition from the government as a religious organization who has equal rights. In Yogyakarta, this group is also accepted; this is a picture of Yogyakarta as a multicultural city, and a town with high tolerance. In contrast, other Christian’s denominations have rejected this sect because it has different basic theology. The emergence of new denominations is caused by the absence of limitation in this open room. Therefore, it needs a “re-thinking” whether to leave this phenomenon free or to create a rule to control this situation so as to create harmony in managing religious life.</em></p>
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (January 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Clark, Christopher. "Heavens on Earth: Christian Utopias in Nineteenth- and Twentieth-Century America." Studies in Church History 46 (2010): 396–418. http://dx.doi.org/10.1017/s0424208400000723.
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In the rich and complex history of American Christianity, utopias in one form or another have played a constant part. From the early puritan settlements onwards, North America has played a distinctive role in the Christian imagination — as a place of refuge, as a place for experimentation, as the founding-spot for new sects, churches, and denominations. Among the experimenters have been many groups of Christians in America who have, over more than two centuries, gathered themselves into communal organizations — what participants and commentators now call ‘intentional communities’. Their numbers have been almost impossible to measure accurately; one authoritative listing counts about six hundred communal groups with over fifteen hundred separate settlements in the USA before 1965, and there will have been thousands more communes formed since then. Membership figures are even harder to pin down, but it is certain that the numbers of people who have at one time or another lived in an American intentional community runs into the hundreds of thousands.
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Nyinevi, Christopher Y., and Edmund N. Amasah. "The Separation of Church and State under Ghana’s Fourth Republic." Journal of Politics and Law 8, no. 4 (November 29, 2015): 283. http://dx.doi.org/10.5539/jpl.v8n4p283.
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<p class="Body">Ghana is religiously diverse. Data from the country’s Statistical Service indicates that as of 2010, 71.2% of the population was Christian, 17.6% was Muslim, and 5.2% were adherents of traditional religious beliefs. Non-believers accounted for only 5.3%. Believers other than believers of the three main religions were less than 1%. Despite the diversity, the country has enjoyed peaceful co-existence among all sects and denominations; sectarian violence is a rare phenomenon. Controversies about religious discrimination and stereotypes, and government over indulgence of religion are, however, not uncommon. This article examines the vexed question of separation of church and state in Ghana. It seeks to identify what the country’s religious identity is —whether secular or otherwise—and the implication of that identity for religious expression in public life.</p>
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Harris, Colette. "Masculinities, New Forms of Religion, and the Production of Social Order in Kaduna City, Nigeria." Journal of Religion in Africa 46, no. 2-3 (February 27, 2016): 251–87. http://dx.doi.org/10.1163/15700666-12340083.
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From the late 1970s when serious economic woes hit Nigerians in general and the inhabitants of Kaduna in particular, the latter began to seek explanations for the ills that beset their country and support to deal with them. Some found this in new religious movements, both Christian and Muslim, that rejected earlier sects/denominations as religiously and ethically unacceptable and focused on more modern, individualistic lifestyles as well as providing some measure of material support, explanations, and solutions based in the supernatural for the ills the population was suffering. The situation sparked fear of social chaos, partly owing to men’s uneasiness at the threat of losing their dominance over wives and offspring along with their control of economic resources. The new religious movements support male superiority while offering greater space for women, provided they keep to their assigned places. These movements thus combine material and social support with the spiritual.
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Bajan, Adam. "Paradigms of the Religious Network Society." Stream: Interdisciplinary Journal of Communication 7, no. 1 (August 19, 2015): 9–15. http://dx.doi.org/10.21810/strm.v7i1.119.
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Beginning in the early 1970’s with the invention of the microprocessor, mass use of information technologies worldwide coincided with the appearance of a nodally-linked network of digital interconnectivity, or ‘network society’ (Castells, 1996). The network society’s exponential growth correlates with a rise in use of digital networking media by various sects and denominations of the Christian religion. Today, growing numbers of Christian organizations integrate digital media into both their approach to worship and the dissemination of the Holy Scriptures. This paper argues that the use of digital media by these organizations is indicative of the creation of a “religious network society†exhibiting identical structural paradigms to Castells’ (1996) network society. By virtue of the media deployed within it, the ‘religious network society’ fosters a mass culture of digital participation characterized by a rapid fragmentation of religious messaging and an over-sharing of personal religious beliefs. However, the religious network society also erodes Christianity’s hierarchical structures of authority (Turner, 2007). It is argued that these structures are being replaced with a banal form of religion emphasizing spirituality and individual self-expression at the expense of tradition (Campbell, 2012; Hjarvard, 2013). Moreover, purpose alterations to Christianity’s authority structures and approach to worship are indicative of a much larger shift in the religion, in which rising digital media use may in fact imply a decline in Christianity’s societal influence.
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Khizhaya, Tatiana I. "The Phenomenon of Sabbatarianism: Nature, Types, and Brief History." Study of Religion, no. 4 (2019): 44–54. http://dx.doi.org/10.22250/2072-8662.2019.4.44-54.
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The article focuses on the analysis of Sabbatarianism, i.e. on clarifying the meaning of the term, identifying various kinds of this phenomenon, as well as researching its history. The topicality of the work stems from both uncertainty of the definitions of the concept under consideration and the lack of works in Russian religious studies that deal with the problem of Sabbatarianism. During the study the author comes to the conclusion that the term “Sabbatarianism” is polysemantic. First, it implies special attention to the fourth commandment of the Decalogue in the Christian tradition, in which, since the period of the early Church, there were different practices of observing the first and/or the seventh day of the week in the East and West of the Christian world. Second, we call Sabbatarian specific religious movements that emerged in Europe during the Modern Era and had genetic connection with the Reformation. The author divides them into Christian (Protestant) and Judaizing, noting the challenge and even the failure of differentiating between both in some cases. The first type is subdivided, in turn, into the First-day Sabbatarians, who did not constitute a particular religious movement, and the Seventh-day ones, who made up separate Protestant denominations. The secon type includes sects that are guided to varying degrees by the Old Testament texts. The study of the Judaizers’ history reveals that their genesis is correlated to the Radical Reformation. They arose among the Anabaptists, Unitarians and Puritans, forming an ultraradical stream in the religious scene of the Modern Era. At the same time, these movements were often millenarian. The most vivid model of Judaizing Sabbatarianism was the phenomenon of Transylvanian Sabbath keepers, who evolved from the Protestant Anti-Trinitarians to the Orthodox Jews. The paper is the first attempt at a special research on the phenomenon of Sabbatarianism in Russian religious studies. Its results are significant for understanding the history of the Reformation, various religious trends within the latter (especially radical), as well as the relationship between Christianity and Judaism.
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Butler, Jonathan M. "Prophecy, Gender, and Culture: Ellen Gould Harmon [White] and the Roots of Seventh-day Adventism." Religion and American Culture: A Journal of Interpretation 1, no. 1 (1991): 3–29. http://dx.doi.org/10.1525/rac.1991.1.1.03a00020.
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“… the weakest of the weak…”Ellen G. White, nee Harmon (1827-1915), is among the least known of the prophet-founders of major American religious movements. The Seventh-day Adventist prophet has received neither the celebrity nor the notoriety of Mormonism’s Joseph Smith, Shakerism’s Ann Lee, or Christian Science’s Mary Baker Eddy. Yet she deserves at least the recognition of these other sect founders. Ill, introverted, and undereducated, White ultimately asserted the most forceful influence on Seventh-day Adventism and ensured it a place among the major American sects. Her long and resourceful career as the Adventist visionary inspired the transformation of a single-minded, other-worldly, Millerite off-shoot into a complex and established denomination with wide-ranging interests in sabbatarianism, eschatology, health reform, temperance, medicine, child nurture, education, and religious liberty. Her legacy includes an impressive global network of sanitariums and hospitals and a vast educational system unparalleled in contemporary Protestantism. Her writings number eighty printed volumes, circulated among an Adventist world membership of over five million.
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Bowman, Marion. "Power play: ritual rivalry and targeted tradition in Glastonbury." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 26–37. http://dx.doi.org/10.30674/scripta.67298.
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Glastonbury, a small town in the south-west of England, is considered significant by a wide variety of spiritual seekers, including Christians of various denominations, pagans, Druids, Goddess devotees, self-styled ‘New Agers’, Buddhists, Sufis, earth energies researchers, healers and others who feel that they have in some way been ‘called’ or ‘drawn’ to the town. Although, for the most part, groups and individuals of very different religious persuasion co-exist comparatively peacefully and a largely laissez-faire attitude to pluralism has developed in the town, increasingly some rivalries and differences in worldview are being played out publicly in ‘traditional’ forms such as processions, rituals and calendar customs. While such traditional religious means are used on occasion to express concord rather than conflict, proclaiming and reclaiming are very much part of the ethos of ritual and processional activity in Glastonbury at present, with pageantry and calendar customs regarded as valuable tools in establishing presence and priority in both overt and subtle ways. The extent to which rival claims to territorial and spiritual supremacy are being played out in the (re)creation of rituals and other forms of public display are examined here briefly through two sets of case studies which feature vernacular religious forms being used in relation to contemporary spirituality. The first set involves the Christian Glastonbury Pilgrimage processions and their pagan counterpart the Goddess in the Cart Procession; the second involves the Glastonbury Thorn Ceremony and the Chalice Well Winter Solstice Celebration. The focus here is on the comparative and tactical aspects of these events.
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Pandžić, Zvonko. "Von Coimbra nach Tobol’sk." Historiographia Linguistica 44, no. 1 (July 21, 2017): 72–134. http://dx.doi.org/10.1075/hl.44.1.03pan.
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Summary Worldwide missionary activities from the 16th century onward were not limited to the New World and overseas in general, but also in East Central Europe in the wake of sectarian struggles following the Reformation. Soon after the Tridentine Council (1545–1563), the Jesuits spread their activities to all countries between the Baltic and Adriatic Seas. Not only Catholic but also Lutheran and Calvinist missionaries went to Poland-Lithuania, Hungary, Slovenia, and other countries. The first Polish grammar (Statorius 1568) was published principally for the Calvinist mission in Poland, while the first Slovenian grammar was printed in Wittenberg (Bochorizh 1584) for the use of Lutheran missionaries in the predominantly Catholic Slovenia. This article examines the missionary background and the vernacular character of two further missionary grammars of the Slavic languages. The first Croatian grammar by Bartul Kašić (1575–1650) was printed in Rome for the use of Catholic Jesuit missionaries from Italy working in Illyricum (Kašić 1604). Kašić’s choice of the što-dialect to be the literary norm in missionary publications substantially determined the further standardization history of the Croatian language. Almost a hundred years later H. W. Ludolf (1696) succeeded in printing the first Russian grammar for the Lutheran-Pietistic mission in Muscovy, a milestone on the way to the “refinement” of the Russian vernacular intended by Ludolf to make it the literary language of the Russian Empire. The first grammars of the Slavic vernacular languages can, therefore, be rightly called missionary grammars. This designation also applies to the first grammars of the non-Slavic languages in the Baltic States and Hungary (and, beyond Europe, in the largely Eastern Orthodox Armenia and Ethiopia). Whatever their sect, the authors of these missionary grammars were motivated by rivalry with other Christian denominations in Slavic and non-Slavic speaking countries of the Christian East.
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McGee, Robert W., and Serkan Benk. "Christian attitudes toward ethics of tax evasion: a case study." Journal of Financial Crime 26, no. 1 (January 7, 2019): 74–94. http://dx.doi.org/10.1108/jfc-11-2017-0104.
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Purpose The purpose of this study is to examine Christian views on the ethics of tax evasion. Design/methodology/approach To achieve this objective, data were gathered from the most recent World Values Survey, which included 60 countries. The sample size exceeded 30,000. Various demographic variables were also examined, such as gender, age, marital status, education level, income level, social class, position on the political spectrum and others. Findings This study found that although there was widespread opposition to tax evasion, it could be justified sometimes. Not all Christian sects had the same view of tax evasion. Some sects were less severe in their opposition than others. This study ranked the various sects from least to most opposed. Originality/value The present study expands the religions literature by showing that differing Christian sects have opinions on the ethics of tax evasion that differ significantly, and that it cannot be said categorically that the more conservative Christian sects are either more opposed or less opposed to tax evasion than are the liberal or moderate sects.
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Noll, Mark A. "Book Review: Dictionary of Christian Denominations." International Bulletin of Missionary Research 28, no. 3 (July 2004): 137–38. http://dx.doi.org/10.1177/239693930402800317.
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Yarotskiy, Petro. "The state of the late Protestant denominations." Ukrainian Religious Studies, no. 46 (March 25, 2008): 302–31. http://dx.doi.org/10.32420/2008.46.1931.
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Late Protestantism - Baptists, Pentecostals, Adventists, and Jehovah's Witnesses have existed in Ukraine for over a hundred years. Under Soviet rule, these denominations were under constant administrative pressure, subject to party-ideological criticism, atheistic propaganda. The Pentecostals were virtually banned and non-registrable, since they were forcibly annexed by evangelical Baptist Christians after the August 1945 state agreement initiated by the Moscow authorities. From the very beginning of the establishment of Soviet power in Western Ukraine (1939), Jehovah's Witnesses were declared an "anti-Soviet sect" and were therefore banned. In March 1951, an act of genocide was committed against Jehovah's Witnesses: according to the "Memorandum Note of the USSR Ministry of State Security", approved by J. Stalin's personal signature, all Jehovah's Witnesses, together with their families (7650 persons), were sent from Ukraine to eternal settlement in Siberia. without the right of return to Ukraine, and their homes and property were confiscated by the state.
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Włodarczyk, Edyta. "Zmiany społeczno-polityczne przeprowadzone przez Ministerstwo Administracji Publicznej w latach 1944–1950 dotyczące spraw Kościołów i związków wyznaniowych w Polsce." Opolskie Studia Administracyjno-Prawne 17, no. 3 (January 24, 2020): 197–210. http://dx.doi.org/10.25167/osap.1877.
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The Ministry of Public Administration was established pursuant to the Act of 31 December 1944 on the appointment of the Interim Government of the Republic of Poland. The matters arising from the relations between the State and the Churches and religious denominations were handled by Department V, which in 1946 consisted of two sections addressing Christian and non-Christian denominations, respectively. The Socio-Political Departments in the Provincial Offices, which employed officials responsible for matters relating to religious denominations, were subordinate to Department V. The same held true in Starostwa Powiatowe [County Offices]. In 1947, Department V was divided into three units addressing matters of the Catholic Church, Christian Denominations and Non-Christian denominations, respectively, and one year later still one more department, i.e. the Department of General Matters, was established. Since 1947 matters relating to religious denominations fell within the competences of Department IV. The Department of Religious Denominations in the Ministry of Public Administration from its beginnings was responsible for shaping the policy of the State towards religious denominations. The aforementioned policy was supposed to be concordant with the directives and principles of the communist party. The socio-political reforms conducted by the Ministry of Public Administration in relation to the Churches and religious associations were one of the means of repression, which within the years 1944-1950 was in its initial phase based on the trial-and-error method. However, it was the cooperation of the Ministry with Urząd Bezpieczeństwa Publicznego [Public Security Office], and later the establishment of Urząd ds. Wyznań [Office in charge of Religious Denominations] in 1950 which changed and regulated actions of the communist authorities towards the Churches and religious associations in Poland regarding the matters concerning the relations between the State and the Church and religious associations. From then on the competences to date of Department IV of the Ministry of Public Administration were transferred onto the Office in charge of Religious Denominations.
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Petrushkevych, Mariya S. "Non-verbal communicative system in Christian denominations." Ukrainian Religious Studies, no. 38 (February 14, 2006): 46–60. http://dx.doi.org/10.32420/2006.38.1723.
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In any act of worship, the believer sees a symbolic hint of a supersensitive world. Thus, the sensualistic aesthetics of antiquity gives place to the spiritualistic aesthetics of today. Although not only the spiritualism of the cult attracts believers. They also like the richness of the ritual, which shines with gold, silver, precious stones and colorful marble (it is usually about Catholics and Orthodox). And when a person listens to church singing, he sees the glow of endless lights reflected by gold on mosaics, when he looks closely at the images of saints and gospel scenes, then one feels on top of bliss.
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McAuliffe, Christopher Michael. "The Future of Homosexuality in Christian Denominations." Journal of Psychological Issues in Organizational Culture 6, no. 3 (October 2015): 70–76. http://dx.doi.org/10.1002/jpoc.21198.
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Sorett, Josef. "“It’s Not the Beat, but It’s the Word that Sets the People Free”: Race, Technology, and Theology in the Emergence of Christian Rap Music." Pneuma 33, no. 2 (2011): 200–217. http://dx.doi.org/10.1163/027209611x575014.
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AbstractIn an effort to address lacunae in the literature on hip hop, as well as to explore the role of new music and media in Pentecostal traditions, this essay examines rap music within the narratives of American religious history. Specifically, through an engagement with the life, ministry, and music of Stephen Wiley — who recorded the first commercially-released Christian rap song in 1985 — this essay offers an account of hip hop as a window into the intersections of religion, race, and media near the end of the twentieth century. It shows that the cultural and theological traditions of Pentecostalism were central to Wiley’s understanding of the significance of racial ideology and technology in his rap ministry. Additionally, Wiley’s story helps to identify a theological, cultural, and technological terrain that is shared, if contested, by mainline Protestant, neo-Pentecostal, and Word of Faith Christians during a historical moment that has been described as post-denominational.
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الكيلاني, عبد الله إبراهيم. "الطائفية وسبل مواجهتها." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 22, no. 88 (April 1, 2017): 40–15. http://dx.doi.org/10.35632/iokj.v22i88.513.
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يتناول هذا البحث بيان وجهة النظر الإسلامية في مسألة اختلاف الملل والنحل، وأهمية بناء الفكرة الجامعة لمجتمع متنوع الأعراق والأديان ، والتمييز بين حرية الفكر التي تخدم نهضة الأُمة، والحرية المنفلتة التي تُهدِّد أساس وجود الجماعة، وتجلية سياسة الرسول صلى الله عليه وسلم في بناء الأمة الجامعة في دولته الأولى باختلاف شعوبها وقبائلها ومللها وطوائفها، وأخيراً إمكانية بناء فكرة للمواطنة في العصر الحديث تقوم على مرجعية دينية.
وتعرض الدراسة لبعض النماذج التراثية والمعاصرة للتعامل مع الاختلاف الفكري والسياسي وتناقش إمكانية الإفادة من تجارب الأمم في بناء فكرة جامعة.
This study deals with the Islamic viewpoint on issue of differences among various sects and denominations, the importance of building the universal idea of a society of different races and religions, and the distinction between freedom of thought that serves the nation's progress and the uncontrolled freedom that threatens the foundation of the group existence. The Study also reveals the policy of the Prophet (peace and blessings of Allah be upon him) in building the universal Ummah of its first state composed of different nations, tribes, sects and denominations. Finally, it discusses the possibility of building a contemporary idea of citizenship based on religious authority.
The study presents some traditional and contemporary models that deal with intellectual and political differences and discusses the possibility of benefiting from the experiences of various nations in building an inclusive idea.
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Gregory, Andrew. "Recovering Jewish-Christian Sects and Gospels.By Petri Luomanen." Journal of Theological Studies 67, no. 1 (April 2016): 266–72. http://dx.doi.org/10.1093/jts/flw062.
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Merzhievskaya, Natalia, and Evgen Dunaevskiy. "ARCHITECTURAL-SPATIA PRINCIPLES OF FORMATION OF THE STRUCTURE OF MODERN CULT BUILDINGS OF CHRISTIAN CONFESSIONS IN UKRAINE." Current problems of architecture and urban planning, no. 59 (March 1, 2021): 28–51. http://dx.doi.org/10.32347/2077-3455.2021.59.28-51.
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The article «Architectural-spatial principles of formation of the structure of modern cult buildings of Christian confessions in Ukraine» acquaints the readers with the percentage of different denominations in Ukraine. The paper reports on the coexistence of different religious denominations in Ukraine, a table with sacred architecture in different areas is given, as it is an important component of national minorities living in our country. The architectural and spatial organization of sacred buildings on the territory of Ukraine is analyzed. The purpose of the study is to identify and analyze the formation of evaluation criteria, sacred buildings of Christian denominations in Ukraine. The main research methods in the article are general scientific methods, which include: review of the literature, study of analogues; theoretical methods: analysis and synthesis, analogy and comparison; empirical methods: description, observation, perception, images. The objects are a selection of the twenty most successful buildings during the period of independence of Ukraine of each denominational unit of Christianity in the country. Discovery the relevance of the study and the basic principles of formation and development of the category of assessment of buildings of Christian denominations. Discovery the basic principles of formation of architectural and spatial structure and development of the category of assessment of buildings of Christian denominations. The analysis of modern Ukrainian church building and the search for ways of its further development in the theory of architecture is carried out mainly from internally Christian positions without taking into account the current theories of development of post-Soviet Orthodoxy. This leads to a biased and religiously involved consideration of a number of aspects of Christian architecture, in particular the Orthodox denomination of Ukraine in the late XX - early XXI century, patterns and principles of development of which cannot be determined, being within the model of post-Soviet Orthodoxy. The paper is supplied with diagrams, tables, figures.
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Martin, Joel W. "Compatibility of Major U.S. Christian Denominations with Evolution." Evolution: Education and Outreach 3, no. 3 (April 20, 2010): 420–31. http://dx.doi.org/10.1007/s12052-010-0221-5.
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Harris, Helen, Gaynor Gaynor, Carolyn Cole, Vanessa Cressy, Najeeah Smith, Mallory Herridge, Megan Ziegler, Bridges West, and Lindsey Wills. "Addressing LGBTQ+ Inclusion: Challenges, Faith, and Resilience in the Church and her People." Social Work & Christianity 48, no. 1 (February 1, 2021): 75–105. http://dx.doi.org/10.34043/swc.v48i1.177.
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The questions of the reception of and role of Lesbian, Gay, Bisexual, Transgender, Queer, Plus (LGBTQ+) persons in the Christian faith and Christian church have increasingly called for churches and denominations to discern a position on membership, leadership, and participation in the sacraments. Individuals, families, congregations, and denominations are impacted by the differences in perspective, policy, and practice of affirming, including, or excluding LGBTQ+ persons. This article reports on a qualitative research study of 97 interviews in 20 congregations across three denominations exploring difficult conversations, decisions, and the impact of those decisions. The challenges and opportunities in both conversations and decisions are nested in faith perspectives. One significant finding is the role of individual and corporate faith in the resilience essential to both survival and growth. T
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Tytarenko, Oleksiy R. "Philosophical-religious analysis of social doctrines of Christian denominations." Ukrainian Religious Studies, no. 26 (January 14, 2003): 37–45. http://dx.doi.org/10.32420/2003.26.1443.
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The main purpose of Christian social teaching is to form a person's Christian outlook, to provide the Christian with answers to the questions of the present and specific recommendations regarding the model of behavior in different situations in life. In its turn, social doctrine expresses a confessional perspective on the problems of modern life faced by believers. This view is formulated in special documents of denominations, the totality of which constitutes the "social doctrine of the Church"
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Carey, Hilary M., Ian Breward, Nicholas Doumanis, Ruth Frappell, David Hilliard, Katharine Massam, Anne O'Brien, and Roger Thompson. "Australian Religion Review, 1980-2000, Part 2: Christian Denominations." Journal of Religious History 25, no. 1 (February 2001): 56–82. http://dx.doi.org/10.1111/1467-9809.00121.
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Makin, Al. "Identitas Keacehan dalam Isu-Isu Syariatisasi, Kristenisasi, Aliran Sesat dan Hegemoni Barat." ISLAMICA: Jurnal Studi Keislaman 11, no. 1 (September 1, 2016): 113. http://dx.doi.org/10.15642/islamica.2016.11.1.1-22.
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This article presents a study of the Acehnese religious identity in responding to the issues of shar??ah application in the province, Chirstian mission, deviant sects, and Western hegemony. These themes somehowe play a role in defining the Acehnese identity in the way in which the informants use these themes to project themselves; who they are in relating Islam to the Aceh identity. The spirit of conservatism can be seen in their feeling of being threatened by Christian missionary, deviant sects, and Western hegemo-ny. The application of shar??ah , on the other hand, gives another legitimacy of the Acehnese identity. Although the issue of shar??ah can be found in other provinces in Indonesia, shar??ah in Aceh is perceived to be different. This article also presents different voices of the Acehnese who are critical to their fellow Acehnese who support shar??ah appli-cation, and give negative reaction to the Christian mission, deviant sects and Western hegenomy. This article is based on a fieldwork by interviewing some informants in Banda Aceh in July 2013.
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KUSZTAL, Aleksandra. "Skutki akcesji Polski do Unii Europejskiej w ocenie głównych Kościołów chrześcijańskich w RP." Przegląd Politologiczny, no. 3 (November 2, 2018): 105–24. http://dx.doi.org/10.14746/pp.2010.15.3.8.
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Polish membership of the European Union became a fact in 2004. The fears and hopes of the main Christian churches in Poland as regards its consequences have already been at least partly verified. This verification has been partly positive, as the main Christian churches in Poland have obtained access to direct subsidies for arable land owners. However, there have also been disappointments, such as the disappointed hopes of the churches of minor denominations to obtain more balanced and actual equality of rights for different churches and religious denominations in Poland by virtue of Community law. Another disappointment concerned the expectation that due to their participation in integration processes Poles would abandon a certain religious and spiritual provincionalism, or their complete disregard of the opinions of representatives of churches and religious denominations in the process of the EU’s internal reforms. It can be observed that the intellectual and moral potential of such important institutions of social life as Christian churches in Poland has not been taken full advantage of in the European debate and discussion on integration. Unfortunately, it is also rather difficult to find any signs that this may happen in the future.
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Posadskov, A. L. "Heresy in the Siberian way: publishing activities of non-traditional religions, sects, dogma in Siberia and the Far East (90s of the XX - 10s of the XXI centuries)." Bibliosphere, no. 4 (December 30, 2017): 14–20. http://dx.doi.org/10.20913/1815-3186-2017-4-14-20.
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Since the early 1990s non-traditional religions were widespread in Siberia and the Far East, and across Russia, among which there was a large number of totalitarian sects and destructive cults. The reason for the phenomenal success of previously unknown religious and occult teachings has been the spiritual vacuum that occurred in the country after the Communist ideology fall. Most of the new denominations launched in Russia publishing, which by the second decade of the XXI century was carried on by several dozen communal or sectarian publishers. In Siberia and the Far East the most active sects in publishing were the following: Protestant Church of Christ, Baha'i Faith followers, Krishna consciousness regional societies (in particular, the residents of Vladivostok), «Pleiadinas» sects («Ascended Masters» teachings). These sectarian creeds nave been brought into the country, however, and nowadays pseudo-religious cults are created in Russia, which carry a large destructive potential for the Russian society and its cultural traditions. They are Neo-pagans, the Marian center and a number of sects, whose activities began in Siberia: All-Russian movement «To God’s Rule!», The Church of the Last Testament of Vissarion Christ, etc. These cults had in Siberia and the Far East extensive publishing practices editing books, brochures, magazines, newspapers. «Pleiadinas» sect organized in Siberia edition of the monthly magazine «World Channeling» (Novokuznetsk), created two publishing houses: «Star of Freedom» (Novosibirsk) and «SiriuS» (Omsk). The Marian center used printing district offices of Kemerovo region for its production activity. Neo-pagans had publishing houses «Asgard’», «Arcor» and «Russian Truth» in Omsk. The article analyzes all these publishing organizations’ products. The ruinous effects of sectarian publishing activities distribution in the Russian regions is obvious. Its effect reduction will depend on the speed of eliminating the crisis in the spiritual sphere of our society.
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Iwuoha, Clara M. Austin. "The Role of the Christian Church in Combating 21st Century Racism." Dialogue and Universalism 31, no. 1 (2021): 219–31. http://dx.doi.org/10.5840/du202131114.
Full textAbstract:
The demons of racism, bigotry, and prejudice found in society at large are also found in the Christian Church. Despite the very nature of Christianity that calls on Christians to be a counter voice in the world against evil, many have capitulated to various strains of racism. Some Christian denominations have begun to explore racism in the Church and have developed responses to addressing the issues in both the Church and the world. This article examines the historical context of race and religion in the Christian Church, and addresses the current efforts of some Christian denominations to become proactive in the struggle against racism. Jesus, in His Word, calls believers to pursue peace and oneness. The paper holds that racial harmony and racial unity are possible, but there are many false, old and d beliefs that will have to be crushed under the hammer of God's Word in order to get to a place of real peace.
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Obiefuna, BAC, KL Nwadialor, and IL Umeanolue. "Costs and benefits of proliferation of Christian denominations in Nigeria." UJAH: Unizik Journal of Arts and Humanities 17, no. 1 (June 7, 2016): 19. http://dx.doi.org/10.4314/ujah.v17i1.2.
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Okwuosa, Lawrence N., Favour C. Uroko, Michael Mokwenye, Uchechukwu Monica Agbo, and Stella Chinweudo Ekwueme. "Double Denominational Belonging among Youths in Nigeria: Implications on Christianity." Journal of Youth and Theology 19, no. 1 (May 9, 2020): 95–114. http://dx.doi.org/10.1163/24055093-bja10003.
Full textAbstract:
Christendom is fragmented in many denominations with different religious beliefs and histories that make them distinct and different from one another. In Nigeria the mainline denominations are Catholic, Anglican, Methodist, Presbyterian and Assemblies of God churches with the many multi-faceted Pentecostal churches gradually making serious in road into the religious arena. This is a qualitative research. Oral interviews were conducted by the researcher and research assistants to generate data. The data so collected was then analyzed through the phenomenological method to arrive at results. The population of the study is Christian Nigerian Youths who belong to double denominations. Furthermore, using the snowball sampling technique, youths who belong to double denominations were located (34 males and 34 females from each establishment representing the various states). 340 respondents were interviewed in all. Pentecostal churches are not so distinct in their faith beliefs as the other main churches. Because of their rich spirited liturgical celebrations, scripturally and prosperity appealing messages, penchant for healing, miracles and casting out of demons and lose hierarchical structures, young people are easily drawn to them. Young Christians while not denouncing their membership of mainline Christian churches have joined the different Pentecostal groups that dot every nook and crony of the society. The paper addresses this phenomenon and its impact on Christianity by using library findings and oral interviews.
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Kolodnyi, Anatolii M., and Liudmyla O. Fylypovych. "Religious situation in Ukraine in the light of the vision of the Milan Edict." Religious Freedom, no. 17-18 (December 24, 2013): 69–70. http://dx.doi.org/10.32420/rs.2013.17-18.989.
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In the Christian space of Ukraine, the Milan Edict of 313, its 1700th anniversary passed imperceptibly. The explanation of this fact should be sought rather in the content of the document proclaimed by the emperors Constantine and Lycinius. The edict recognizes the right to the truth of any religion, and now all Christian denominations do not agree with it.
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Yevdokymova, T. V. "Christian social doctrine: dialogue with the modern world." Ukrainian Religious Studies, no. 15 (October 10, 2000): 13–22. http://dx.doi.org/10.32420/2000.15.1087.
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Constant changes in the economic, social and political life of the people of the nations force the Church to enter into a dialogue with the world. The object of her attention is culture, politics, science, dealing with human problems. Church leadership of various Christian denominations sees the possibility of applying their socio-political guides in a wide socio-cultural space - personal and family circles, political and public activities, social life in general.
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Zinko, Yuriy, Marta Malska, and Taras Hrynchyshyn. "Religious-pilgrim tourism in the west of Ukraine: main centres and shrines." Visnyk of the Lviv University. Series Geography 53 (December 18, 2019): 144–66. http://dx.doi.org/10.30970/vgg.2019.53.10671.
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This study analyzes the formation factors and major centres and shrines of pilgrimage and religious tourism in the Western region of Ukraine. The article presents structure of the religious space of 8 regions of Western Ukraine in the context of major Christian denominations. According to the latest statistics in the West of Ukraine, among the Christian denominations we can see dominance of believers and communities of the Ukrainian Greek-Catholic Church, the Orthodox Church of Ukraine, the Ukrainian Orthodox Church of the Moscow Patriarchate and the Roman Catholic Church. The main pilgrimage centres that represent the Christian denominations of the region are characterized by attracting their faithful and at the same time serving as religious tourism centres for a wider range of people. These include, among others: Univ Lavra, Krekhiv and Hoshiv Monasteries, the Marian Spiritual Centre in Zarvanytsia (Greek-Catholic Church); Maniava Skete, St. George Monastery on the Cossack Graves (Orthodox Church of Ukraine); Pochayiv Lavra, Zymne and Mezhyrich Monasteries, Monasteries in Bukovyna and Transcarpathia (Orthodox Church of the Moscow Patriarchate). At the same time, the Roman Catholic Church is represented by sanctuaries: Basilica of the Assumption of the Blessed Virgin Mary in Lviv, churches in Stryi, Bilshivtsi, Chortkiv, Letychiv and other settlements. The annual number of visitors to these major centres is between 30 and 100 thousand people a year. Regarding non-Christian religions, there are important shrines in the region for Hasidic pilgrims in Belz, Medzhybizh and other towns. At the same time, a number of regional centres are important destinations. There are many temples in Lviv, Ivano-Frankivsk, Lutsk, Ternopil, which, given the presence of objects of religious worship and significant architectural appeal, perform both a pilgrimage and a religious-tourist function. Religious shrines, which are primarily of natural origin, are often an important component of the pilgrimage-tourist movement in the West of Ukraine. These include the appearance of the Virgin Mary, including individual hills or springs, as well as ancient cave monasteries. Numerous pilgrimage and travel agencies actively promote visits of believers and tourists to them. Development of religious and pilgrimage centres is related to the development of service infrastructure, service complexes and a network of different types of accommodation. It may be recommended to organize more educational and scholarly events of ecumenical nature and meetings of faithful of different denominations in the well-known religious centres of the region. Key words: pilgrimage, religious tourism, denominations, temple, shrine, pilgrimage centre, infrastructure.
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Farha, Mark. "Stumbling Blocks to the Secularization of Personal Status Laws in the Lebanese Republic (1926-2013)." Arab Law Quarterly 29, no. 1 (March 5, 2015): 31–55. http://dx.doi.org/10.1163/15730255-12341290.
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Despite recurrent efforts to introduce a civil personal status code since 1926, personal status laws in Lebanon remain regulated by the confessional codices of the country’s eighteen denominations. This article examines how efforts at secularization were repeatedly thwarted due to veto rights accorded to sectarian heads in the Lebanese Constitution. The codification of sectarian marriage and inheritance laws is related to Lebanon’s confessional political system and to the attendant perpetuation of kinship ties and fluctuating confessional attitudes. The latter are measured and compared diachronically with a series of surveys. Paradoxically, the chronic weakness of the Lebanese state would render top-down reform measures an exceedingly difficult task even as it opened the space for increasingly effective civil society activism aimed at dismantling the juridical hegemony of the sects.
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Aldridge, Alan. "Slaves to No Sect: The Anglican Clergy and Liturgical Change." Sociological Review 34, no. 2 (May 1986): 357–80. http://dx.doi.org/10.1111/j.1467-954x.1986.tb02706.x.
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Many writers have argued that the Church of England, in common with other Christian denomination, is undergoing a profound crisis of identity. One crucial aspect of this is the clergy's rapid abandonment of the traditional services of the 1662 Book of Common Prayer in favour of the radically different, modern language services of the Alternative Service Book, published in 1980. Liturgical change on this scale is said to be both cause and effect of a gradual transformation of the Church of England into a sect. In this article, evidence from a survey of the parochial clergy of one English diocese is presented, showing that the great majority of respondents approve of the Alternative Service Book and use it frequently for the conduct of worship. However, then outlook on the role of the Church of England in national life does not display any of the essential characteristics of sectarianism, the fact that the Church of England is the established Church is an important obstacle to sectarian tendencies, and the argument that the Church is being transformed into a sect is not warranted.
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Hove, Mediel, and Vincent Chenzi. "‘Prophets of Doom’: The Zimbabwean Christian Community and Contemporary Politics." Insight on Africa 9, no. 2 (July 2017): 173–95. http://dx.doi.org/10.1177/0975087817710054.
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Since Zimbabwe’s independence in 1980, the Christian community was largely silent about Zimbabwe’s economic and political quagmire. However, the country’s growing political and economic turmoil drew the Zimbabwean Christian community into direct confrontation with Mugabe’s administration. The community experienced political awakening after decades of political indifference, passivity and silence. In 2016, several Christian leaders and their denominations publicly challenged the government on several occasions calling for Mugabe to step down and demanded economic reforms. In response, the Mugabe regime employed different tactics to silence and undermine the Christian community.
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Gudzyk, Klara. "Reflections on Church Education." Ukrainian Religious Studies, no. 36 (October 25, 2005): 156–58. http://dx.doi.org/10.32420/2005.36.1662.
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Sometimes it seems that our traditional Christian churches - both different and identical denominations - do not share any insignificant differences in rituals, but the abyss. For, agree, believing in one God, the God of mercy and forgiveness, in one Holy Scripture that includes the New Testament, it is not possible to be at war with one another as some Christian Churches in Ukraine are at odds today.
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Marcum, John P. "George Hawley: Demography, Culture, and the Decline of America’s Christian Denominations." Review of Religious Research 60, no. 1 (November 2, 2017): 153–55. http://dx.doi.org/10.1007/s13644-017-0319-0.
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Weeks, Louis. "The Incorporation of American Religion: The Case of the Presbyterians." Religion and American Culture: A Journal of Interpretation 1, no. 1 (1991): 101–18. http://dx.doi.org/10.1525/rac.1991.1.1.03a00060.
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The Christian church, including all its various branches, has been consistently susceptible to the forces that form or change cultures. Scholars claim that this adaptability has been extremely important in the rise and spread of the religion. In the American environment, Protestants formed voluntary associations that attracted people individually and by family groups. This environment actually shaped “denominations” even during the colonial period. One such denomination was the Presbyterians, who pioneered in the formation of a communion that existed as neither a “state church” nor a “dissenting” church body. As the United States experienced industrialization and growing complexity in economic and cultural patterns, the Protestant denominations were affected by those same forces. Thus, denominations naturally became what came to be termed “non-profit corporations,” subject to the limitations and problems of such organizations but also the beneficiaries of that system as well.
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Diller, Christian, and Philipp Gareis. "Secularization, Religious Denominations, and Differences in Regional Characteristics: The State of Research and a Regional Statistical Investigation for Germany." Religions 11, no. 12 (December 7, 2020): 657. http://dx.doi.org/10.3390/rel11120657.
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The paper pursues the question of the relationship between secularization, religious denominations, and regional characteristics. A literature review leads to the formation of six hypotheses. The analysis of regional statistics for Germany shows clear regional differences in the distribution of the denominational affiliation as well as the secularization of the population. Traditional differences between the federal states and their sub-regions are still recognizable. In particular, there is an obvious difference in secularization between the East German and West German states in relation to the significance of the two large Christian denominations. These differences between the paths of regional development and degree of secularization are so large that most of the hypothesis testing on the association between religious affiliation and demographic and socio-economic variables resulted in different findings for the two areas. Further research is required to pursue more regional differentiation and to include non-Christian faiths in the investigations.
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Bardyn, Maria. "Confessional Polyvariance of Christian Apocalyptic: Common and Distinctive Features." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 53–69. http://dx.doi.org/10.18290/rkult21122-3.
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The twentieth century was a time of active expansion of Christian culture throughout the world. The Catholic and some Protestant churches resorted to this. This culture, becoming global, accommodated, and united a large number of cultural and religious minorities. At the same time, promoting its uniqueness, it could not always confirm her identity.
One of the characteristic features of the development of the modern world is an increased scale of events, greater internationalization of social processes, and their tendency to become global. Based on all modern problems, in the sense of their understanding and solution, Christian globalism were formed as a component of the doctrine of Christian denominations, which includes a full range of different concepts and ideas that reflect the typical human problems of modern civilization.
Since Christian eschatology is confessionally multivariate, it makes sense to explore both the characteristics common to all denominations and specific to some of them, as well as to identify transformational models and forms of adaptation of eschatological ideas to today's realities.
The actualization of the problem of moral-ethical and social aspects of Catholic eschatology, Christological-apocalyptic visions of Orthodox eschatological teaching, and the apocalyptic-prophetic character of Protestant eschatology in their transformational manifestations was designed to impart on the paper both theoretical and socio-practical significance.
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Mikaelian, Mariet. "The Transformative Learning Experiences of Southern California Church-based Small Group Members." Christian Education Journal: Research on Educational Ministry 15, no. 2 (July 12, 2018): 171–88. http://dx.doi.org/10.1177/0739891318784307.
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The main purpose of this research was to explore the ways the members of church-based small groups of various denominations in Southern California have experienced transformative learning, and to identify the factors that contribute to that experience. A qualified research was conducted. Purposeful sampling was used and data were collected through semi-structured interviews. A total of 22 people from six different denominations participated. Ten major themes came up as factors that foster transformative learning: relationships, Bible, God, good examples, problems, ministry, Christian literature, willingness, preaching of the church, and church retreats. Implications are presented at the end.
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Kolodnyi, Anatolii M. "The Milan Edict of 313 is now 1700. The text of the Edict of Milan is translated into Ukrainian." Ukrainian Religious Studies, no. 67 (May 28, 2013): 202–3. http://dx.doi.org/10.32420/2013.67.326.
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Something like this Edict is not particularly fond of mentioning Christian denominations and Christian authors. He was promulgated by the co-rulers of the Roman Empire Constantine-August and Lycin-Augustus. This is the first official document that testified to the right of Christians to freedom in the empire, but has not yet completed them, but only equaled with other religions. Probably this equality is declared by Edict and does not console the Christian apologists, because for them, only Christianity is a true religion. Below, we print the text of the Milan Edict in Ukrainian.
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Kolodnyi, Anatolii M. "Milan edict. Text of the document." Religious Freedom, no. 17-18 (December 24, 2013): 58–59. http://dx.doi.org/10.32420/rs.2013.17-18.985.
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Something like this Edict is not particularly fond of mentioning Christian denominations and Christian authors. He was promulgated by the co-rulers of the Roman Empire Konstantin Avgust and Litsiny-August. This is the first official document that testified to the right of Christians to freedom in the empire, but has not yet completed them, but only equaled with other religions. Probably this equality is declared by Edict and does not console the Christian apologists, because for them, only Christianity is a true religion. Below, we print the text of the Milan Edict in Ukrainian.
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Kyselov, Oleh S. "Features of Orthodox Ecumenism." Ukrainian Religious Studies, no. 38 (February 14, 2006): 38–46. http://dx.doi.org/10.32420/2006.38.1722.
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One of the main characteristics of the history of Christianity of the twentieth century. one can confidently call the attraction of different churches and denominations to convergence within the ecumenical movement. The purpose of this movement is Christian (church) unity, but despite some success, it has not been achieved. Not only the difference in Christian dogma and vision of spiritual life, but also the conceptual understanding of unity played a role here.
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Prutskova, Elena. "Social vs. Individual Centrality of Religiosity: Research in Religious and Non-Religious Settings in Russia." Religions 12, no. 1 (December 25, 2020): 15. http://dx.doi.org/10.3390/rel12010015.
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Most of the current approaches to measuring religiosity operate with indicators of individual religiosity. One of the central ideas of the current paper is that religiosity is a social phenomenon. The Centrality of Religiosity Scale (CRS) developed by S. Huber is applied to measure the individual component of religiosity. A modification of the CRS (CRS-SOC) has been developed to include the social component of religiosity with two aspects: social connections with lay members of religious communities and with the clergy. The analysis is based on the data of two surveys conducted in Russia: an on-line survey with a general population sample (1768 respondents) and a survey of parishioners of four Christian denominations: Orthodox, Catholic, “traditional” Protestant (Lutheran, Baptist), and the “new” Protestant (Pentecostal) (1192 respondents). The structure of religiosity among parishioners of different Christian denominations is discussed. The results, which revealed that the level of religiosity among Orthodox parishioners is slightly lower, are interpreted using the theory of religious economy.
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Kim, David, and Won-il Bang. "Guwonpa, WMSCOG, and Shincheonji: Three Dynamic Grassroots Groups in Contemporary Korean Christian NRM History." Religions 10, no. 3 (March 19, 2019): 212. http://dx.doi.org/10.3390/rel10030212.
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The new religious movements (NRMs) initially emerged in the regional societies of East Asia in the middle nineteenth and early twentieth centuries including Joseon (Korea). The socio-political transformation from feudalism to modernisation emaciated the religiosity of the traditional beliefs (Buddhism, Taoism, Confucianism, shamanism, and folk religions). Colonial Korea experienced the major turning point in which various syncretic NRMs surfaced with alternative visions and teachings. What is, then, the historical origin of Christian NRMs? Who are their leaders? What is their background? What is the main figure of the teachings? How did they survive? This paper explores the history of Korean Christian new religious movements from the 1920s Wonsan mystical movements to 1990s urban and campus movements. Through the contextual studies of denominational background, birth, founder, membership, key teachings, evangelical strategy, phenomenon, services, sacred rituals, globalisation, and media, the three grassroots groups of Guwonpa (Salvation Sect: Good News Mission), WMSCOG (World Mission Society Church of God), and Shincheonji Church of Jesus the Temple of the Tabernacle of the Testimony (SCJ) are argued as the most controversial yet well-globalised organisations among Christian NRMs in contemporary Korea.
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SNOW, JENNIFER C. "The Troubled Knot: Tying Church Discipline to ‘Christian Marriage’ in African Contexts." Journal of Ecclesiastical History 71, no. 1 (July 1, 2019): 135–53. http://dx.doi.org/10.1017/s0022046919000666.
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This article examines the historic discourse on public discipline around sexuality in the African context and its ascendancy, through missionary emphasis on Christian marriage, across multiple denominations and cultural locations in the nineteenth and twentieth centuries. Foreign missionaries and African leaders struggled with abuses of discipline and were aware of the inequity of discipline globally. Public discipline was extremely uncommon at this time in North Atlantic contexts, but became a foundational aspect of African Christian life.
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Ferrari, Joseph R. "Male and Female Ministers: Comparing Roman Catholic and Methodist Deacons on Personality Structure, Religious Beliefs, and Leadership Styles." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 1 (March 2017): 5–11. http://dx.doi.org/10.1177/1542305016681022.
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Christian deacons (50 Roman Catholic; 50 Methodist) self-reported their personality, religiosity, and leadership attributes, plus social desirability tendencies. There were no significant correlates between social desirability and any of these self-reported variables. Results also found no significant differences across Christian denominations on personality dimensions, religious and spirituality beliefs, or leadership styles. Also, there were no significant differences in self-reported personality, religiosity, or leadership among Catholic male deacons with Methodist female deacons only ( n = 43). Taken together, in the present exploratory study across denomination and gender, Christian deacons view themselves similarly in personality, religiosity, and overall leadership characteristics.