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Relevant bibliographies by topics / Christian Reformed Church of Nigeria

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Academic literature on the topic 'Christian Reformed Church of Nigeria'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Christian Reformed Church of Nigeria"

1

Sennema, Greg. "The Christian Reformed Church Periodical Index." Journal of Religious & Theological Information 5, no. 3-4 (June 2002): 119–34. http://dx.doi.org/10.1300/j112v05n03_07.

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Van den Belt, H. "Synodale machteloosheid en mystieke vrijzinnigheid: Louis A. Bähler (1867-1941) en de Gereformeerde Bond." Theologia Reformata 62, no. 3 (September 1, 2019): 223–40. http://dx.doi.org/10.21827/5d359594c55f2.

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The publication of Buddhist mission: ‘Christian’ barbarism in Europe, translated by Louis Adriën Bähler (18671941), a Christian anarchist and pastor of the Dutch Reformed Church, led to the founding of the Reformed League in the Dutch Reformed Church (Nederlandse Hervormde Kerk). The classis censured Bähler, but Synod rehabilitated him and therefore the orthodox Reformed within the church charged that Synod’s actions revealed its powerlessness to maintain doctrinal discipline. Bähler’s Buddhist leanings have drawn much attention. This article places Bähler’s sympathy for pietism and mysticism in the broader context of his theology, one characterized by a spiritualization and moralization of the Gospel.

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Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (July 17, 1987): 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.

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The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.

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Wright, David. "Sixteenth-Century Reformed Perspectives on the Minority Church." Scottish Journal of Theology 48, no. 4 (November 1995): 469–88. http://dx.doi.org/10.1017/s003693060003636x.

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If one may combine hypothesis and anachronism, I reckon that John Calvin would be highly uncomfortable in the pluralist society of the West at the end of the second Christian millennium. Even if we do not find him enunciating in so many words Zwingli's bold axiom that ‘a Christian city is none other than a Christian church’, nevertheless the central thrust of the reform in Geneva is clear – that the whole city be united in the honour and service of God. All children should be baptized, and no open dissent or defiance of the Christian order to which the city was corporately committed should go unchallenged. This, at any rate, is the conventional account of a fundamental platform of the Genevan Reformation, shared in large measure by Zūrich, Strasbourg and other cities, but not by Lutheran territories.

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Zulu, William, and Henry Mbaya. "SOME MISSIOLOGICAL IMPERATIVES OF THE “CHRISTIANISATION” OF CINAMWALI AS CILANGIZO IN THE REFORMED CHURCH IN ZAMBIA." Studia Historiae Ecclesiasticae 42, no. 3 (March 7, 2017): 178–90. http://dx.doi.org/10.25159/2412-4265/2066.

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This study deals with the adaptation of the traditional Ngoni girls’ initiation rite of Cinamwali into Christian Cilangizo in the Women’s Guild in the Reformed Church in Zambia. It highlights the role of the Women’s Guild in transforming the traditional values and structures of Cinamwali into the Christian Cilangizo, with a view to determine which carries Christian values and meaning amongst girls and women in the Reformed Church in Zambia.

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Khusyairi, Johny A. "SOCIAL IDENTITY AND EQUALITY IN A CHURCH FORMATION IN YOGYAKARTA." Patra Widya: Seri Penerbitan Penelitian Sejarah dan Budaya. 21, no. 1 (April 30, 2020): 77–96. http://dx.doi.org/10.52829/pw.279.

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One of the important issues in the formation of Javanese Reformed-Christian (JRC) church was the usage of the Javanese language. The formation of the church did not only involve transplanting theological and ritual teachings of the Dutch Reformed Churches (GKN), but also the usage and the choice of registers of the hierarchical Javanese language for Javanese congregation. This article intends to examine the importance of Javanese in the formation of Javanese Reformed-Christian church in Yogyakarta. Archival sources, particularly of the GKN, were used to examine the importance of Javanese in the establishment of this JRC church in Yogyakarta. The author concluded that the usage of Javanese terms for “church” and “pastor”, and the choice of the highest level of the language, Krama, in church ritual was intended to preserve Javanese language and convey social equality between the Javanese and the Dutch.

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Abdul-Mohan, Joy Evelyn. "Christian Unity — A Lived Reality: A Reformed/Protestant Perspective." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (January 2010): 8–15. http://dx.doi.org/10.1177/0265378809351047.

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It is evident that disunity is a reality wherever we look in the world today. Even within the Body of Christ there is a lack of unity that is appalling. The universal church needs to develop a greater urgency about it and at the same time, do more about it than most are doing. If the universal church comes to a realization that genuine Christian unity is already ‘an established reality and can progressively be realized and brought into the actualities of life’, perhaps then the universal church would strive harder to create and maintain a sustainable Christian unity making it a ‘lived reality’. As a Reformed family, we believe in the creative and redemptive activity of God, inaugurated in Jesus Christ but not yet completed. The Kingdom of God is a present reality, which will be expressed anew in all its fullness. This is our Christian hope, which is fundamental to our Christian faith and Christian faith is expectant faith. The universal Church therefore must offer the image of a people who are mature in faith and capable of finding a meeting-point beyond denominational barriers and not the image of a people divided and separated because of ecclesiastical differences. It is hoped that the Global Christian Forum will continue to reflect that image.

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Awad, Najeeb. "Where is the Gospel, What Happened to Culture? The Reformed Church in Syria and Lebanon." Journal of Reformed Theology 3, no. 3 (2009): 288–306. http://dx.doi.org/10.1163/187251609x12559402787074.

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AbstractThis paper is an attempt to address the question of gospel culture relationship from a Near Eastern perspective. Given the identity crisis challenge that the Reformed church of Syria and Lebanon is facing today, this paper discusses the following questions: is the gospel message, which is being enunciated by the Near Eastern Reformed ancestors of the American missionaries, applicable or not to the region's cultural and societal identity? Why are there features of conflict between the Reformed Near Eastern church's beliefs and values and the surrounding Christian cultural setting? Is this the responsibility of the missionaries or of the local, Arabic speaking Reformed church? These questions are answered by exposing two contemporary challenges that burden the Reformed church in the Near East. The first one is the relationship of the Reformed church to the theological and spiritual heritage of Eastern Christianity. And the second one is the relation of the Reformed ecclesial order, which is congregational and democratic in nature, to the Eastern ecclesial and social structure, which is hierarchical and autocratic in nature.

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Annis, Ann W., and Rodger R. Rice. "A survey of Abuse Prevalence in the Christian Reformed church." Journal of Religion & Abuse 3, no. 3-4 (June 18, 2002): 7–40. http://dx.doi.org/10.1300/j154v03n03_02.

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Akper, Godwin. "Prosperity Gospel: A Case Study of Benue State in North-Central Nigeria." Journal of Reformed Theology 1, no. 1 (2007): 41–49. http://dx.doi.org/10.1163/156973107x182622.

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This paper is a report of a study conducted in Benue State—Nigeria among members of a Reformed church (NKST) and those of a Pentecostal church (Living Faith). The purpose of the study was to investigate the imaging of Christ in that region with special reference to prosperity gospel. Furthermore, how popular is this view? The result of the research reveals that Reformed and Pentecostal believers see Christ as Lord the Messiah, but also, the giver of prosperity as a blessing to His true believers.

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Dissertations / Theses on the topic "Christian Reformed Church of Nigeria"

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Lindemulder, Al. "Christian Reformed Church order inclusive or exclusive? /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Stam, Jeff. "An introduction to missions for the Christian Reformed Church in Central America." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Zandstra, Gerald L. "The past, present and potential future of the ministry share system in the Christian Reformed Church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Van, Marion Jack. "The significance of baptism : as taught specifically in the Providence Christian Reformed Church and generally in the Christian Reformed Church in North America /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Van, Marion Jack. "The significance of baptism as taught specifically in the Providence Christian Reformed Church and generally in the Christian Reformed Church in North America." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Fraser, J. Cameron. ""Women in office" in relation to the role of deacons and their delegation to "major" assemblies testing another approach to a debate within the Christian Reformed Church /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Groenewold, Jelmer P. "Focusing a large rural midwestern Christian Reformed church for effective ministry." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Slachter, Terry D. "Power-renewal a renewal paradigm for a local Christian Reformed church /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Rutoro, Rangarirai. "Lay leadership development in the Reformed Church in Zimbabwe." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/5490.

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Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: The dissertation explores lay leadership developments in the Reformed Church in Zimbabwe by investigating the leadership history of the Reformed Church in Zimbabwe (RCZ) from 1891 when it was founded in Zimbabwe, to the present. Chapter 1 introduces the problem statement, i.e. the exclusion of laity and women in the broader church structures, dominated by male clergy. It currently blocks transformation. The hypothesis of this study is that lay leadership is not sufficiently represented in the leadership structures of the Reformed Church in Zimbabwe. Reasons for this can be that the influence of the clerical paradigm model of leadership, or the hierarchical Shona culture structures, adopted by the missionaries of the RCZ are still haunting the leadership of the church. The methodological framework for the study is practical theology, used by Hendriks (2004). Some important working concepts are explained and a short historical background of the Reformed Church in Zimbabwe is laid out. In Chapter 2 different views on church offices are discussed. Methodologically, the Word of God provides the normative basis from which the problem statement is addressed. In Chapter 3 some aspects of the historical background of the Reformed Church in Zimbabwe are described. The Shona cultural background and its hierarchical structures are discussed in order to determine how the Shona culture influenced the leadership structures of the church to exclude laity and women. In Chapter 4 the history of leadership in the Reformed Church in Zimbabwe is explored and the position of the lay people from 1891 to the present is discussed. This is done to determine whether there have been developments in the area of laity inclusion in the broader leadership structures of the church and to prove or disapprove the statement that the broader leadership structures of the church were dominated by male clergy. Chapter 5 presents the empirical part of the study. Attitudes towards women in the Reformed Church in Zimbabwe are analyzed through qualitative research methods. The data was gathered through interviews that assessed the relation between laity and clergy and men and women in the church. Negative and positive attitudes have been noted from the different groups that were interviewed. Chapter 6 describes the Zimbabwean situation which influences the church leadership due to the pressure of the political, economic, education and health situation in the country. The influence of modernism and postmodern megatrends towards church leadership styles are discussed. These trends seek participation of every individual member for transformation to take place. In Chapter 7 the focus is on five strategies to empower lay leadership to participate in all the broader structures of the RCZ. It also focuses on the applicability of lay leadership development in the RCZ. Finally, the overall summary, conclusion and recommendations are given in Chapter 8. The recommendations need to be considered by the Reformed Church in Zimbabwe in order to strengthen the inclusion of laity and women in the broader structures of the church. The research proved that lay leadership development is gradually taking place in the RCZ, but empowerment of laity and women is still needed.
AFRIKAANSE OPSOMMING: Hierdie proefskrif is 'n verkennende studie oor ongeskoolde leierskapontwikkelings in die Gereformeerde Kerk in Zimbabwe. Leierskap geskiedenis van die Gereformeerde Kerk in Zimbabwe word ondersoek vanaf 1891 toe dit tot stand gekom het in Zimbabwe tot huidiglik. Hoofstuk 1 omskryf die probleemstelling, naamlik die uitsluiting van ongeskooldes en vroue in breë kerk strukture wat gedomineer word deur manlike klerke. Huidiglik stuit dit transformasie. Die hipotesis van die studie is dat ongeskoolde leierskap nie voldoende verteenwoordig word in die leierskapstrukture van die Gereformeerde Kerk in Zimbabwe nie. Redes hiervoor kan wees dat die invloed van die klerklike paradigma model van leierskap of die hierargiese Shona kultuur, wat deur die sendelinge van die Gereformeerde Kerk in Zimbabwe aangeneem is, steeds die leierskap van die kerk oorheers. Die metodologiese raamwerk van die studie is praktiese teologie, soos gebruik deur Hendriks (2004). Van die belangrike konsepte word verduidelik en 'n kort historiese oorsig van die Gereformeerde Kerk in Zimbabwe word uiteengesit. In Hoofstuk 2 word verskillende standpunte van kerkkantore bespreek. Metodologies verskaf die Woord van God die normatiewe basis vanwaar die probleemstelling aangespreek word. In Hoofstuk 3 word sekere aspekte van die historiese agtergrond van die Gereformeerde Kerk in Zimbabwe beskryf. Die Shona kulturele agtergrond en sy hierargiese strukture word bespreek sodat daar bepaal kan word hoe die Shona kultuur die leierskapstrukture van die kerk beinvloed het om ongeskooldes en vroue uit te sluit. In Hoofstuk 4 word die geskiedenis van leierskap in die Gereformeerde Kerk in Zimbabwe verken en die posisie van ongeskoolde mense, vanaf 1891 tot huidiglik, word bespreek. Dit word gedoen om te bepaal of daar enige ontwikkelings in die area van die insluiting van ongeskooldes in die breë leierskapstrukture van die kerk was en om te bepaal of die stelling dat die breë leierskapstrukture van die kerk gedomineer is deur manlike klerke waar of onwaar is. Hoofstuk 5 behels die empiriese deel van die studie. Houdings teenoor vroue in die Gereformeerde Kerk in Zimbabwe word geanaliseer deur middel van kwalitatiewe navorsingsmetodes. Die data is versamel deur middel van onderhoude wat die verhouding tussen ongeskooldes en klerklikes en mans en vroue in die kerk assesseer. Negatiewe en positiewe houdings is genotuleer komende vanaf die verskillende groepe wat deelgeneem het aan die onderhoude. Hoofstuk 6 beskryf die Zimbabwiese situasie wat die kerkleierskap beïnvloed deur middel van die druk wat die politieke, ekonomiese, onderwys en gesondheidsituasie in die land daarop plaas. Die invloed van modernisme en postmodernistiese mega-neigings teenoor kerkleierskap style word bespreek. Hierdie neigings streef na die deelname van elke individuele lid sodat transformasie kan plaasvind. Hoofstuk 7 fokus op vyf strategieë om ongeskoolde leierskap te bemagtig om deel te neem aan die breë strukture van die RCZ. Dit fokus ook op die toepaslikheid van ongeskoolde leierskapontwikkeling in die Gereformeerde Kerk in Zimbabwe. Die algehele opsomming, slot en aanbevelings word in Hoofstuk 8 bespreek. Die aanbevelings moet deur die Gereformeerde Kerk in Zimbabwe oorweeg word sodat die insluiting van ongeskooldes en vroue in die breë strukture van die kerk versterk kan word. Hierdie navorsing bewys dat ongeskoolde leierskap ontwikkeling geleidelik besig is om plaas te vind in die Gereformeerde Kerk in Zimbabwe, maar dat bemagtiging van ongeskooldes en vroue steeds nodig is.

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Greenway, R. Scott. "Enhancing ministry effectiveness through a multiple staff ministry at Caledonia Christian Reformed Church." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Books on the topic "Christian Reformed Church of Nigeria"

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Ashu, Dauda P. Christian Reformed Church of Nigeria: A legacy of faithful servants of God. Takum, Taraba State, Nigeria: Haske Da Gaskiya Books, 1999.

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Winabelle, Gritter, ed. Daughters who dared: Answering God's call to Nigeria. Grand Rapids, Mich: Calvin Theological Seminary and CRC Publications, 1992.

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Palmer, Timothy. The Reformed and Presbyterian faith: A view from Nigeria. Bukuru, Plateau State, Nigeria: TCNN Publications, 1996.

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Igwe, G. E. Church union in Nigeria. Umuahia, Abia, Nigeria: Ark Publishers, 2000.

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1916-, Brink William P., and De Ridder Richard, eds. Manual of Christian Reformed Church government. Grand Rapids, Mich: CRC Publications, 1987.

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1941-, Engelhard David Herman, and Hofman Leonard J. 1928-, eds. Manual of Christian Reformed Church government. 2nd ed. Grand Rapids, Mich: CRC Publications, 2001.

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Richard, De Ridder, and Hofman Leonard J. 1928-, eds. Manual of Christian Reformed Church government. Grand Rapids, Mich: CRC Publications, 1994.

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Church, Christian Reformed. Manual of Christian Reformed Church government. 2nd ed. Grand Rapids, Mich: Faith Alive Christian Resources, 2008.

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Borght, Ed. A. J. G. van der, 1956-, ed. Christian identity. Leiden: Brill, 2008.

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Christian hope in context. Zoetermeer: Meinema, 2001.

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Book chapters on the topic "Christian Reformed Church of Nigeria"

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Omotoye, Rotimi Williams, and Elisabeth DeCampos. "The Role of the Christian Church in Building Civil Society in Nigeria." In State Fragility, State Formation, and Human Security in Nigeria, 205–20. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137006783_8.

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"Confessionality And Identity Of The Church—A Reformed Perspective." In Christian Identity, 133–49. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004158061.i-514.66.

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"Martin Luther." In Christian Theologies of Salvation, edited by Carl R. Trueman. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0013.

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This chapter examines Martin Luther’s theology of salvation. Luther is the most important figure in the Protestant theology of salvation. Trueman explains Martin Luther’s understanding of salvation as the justification by grace through faith in Christ so fundamental to Protestant and Reformed theology, as well as the implications involved in such a theology, including the sacraments, church authority, and the split from Roman Catholicism.

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"The Dutch Reformed Mission Church and Its Struggle against Apartheid: A historical and theological Evaluation." In Christian Faith and Violence 1, 173–87. BRILL, 2005. http://dx.doi.org/10.1163/9789004229280_011.

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Yocum, John. "Karl Barth." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0018.

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This chapter traces the theology of the sacraments of perhaps the greatest Protestant theologian of the twentieth century, the Swiss Reformed theologian and pastor Karl Barth. Regarding Baptism and Eucharist as addressed in Barth’s magnum opus, Church Dogmatics, sacraments, along with preaching, are deemed the two primary ways the church proclaims Jesus Christ as the Word of God. Barth emphasizes sacraments as signs of the “secondary objectivity of God,” signs of receiving the self-giving God. While linking Christian baptism with the baptism of Jesus, fascinatingly, Barth eventually argues that baptism is not an actual sacrament. In fact, ultimately Barth actually denies any sacrament except Jesus Christ. Thus, when it comes to sacramental theology, Barth “acts as a healthy foil to those tempted to inflate the role of human institutions and practices.”

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"The Christian Reformed Church as a Model for the Inclusion of People with Disabilities." In Disability Advocacy Among Religious Organizations, 103–18. Routledge, 2012. http://dx.doi.org/10.4324/9780203051719-10.

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Nimmo, Paul T. "Friedrich Schleiermacher." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0017.

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This chapter recounts the theology of the sacraments of the post-Enlightenment Reformed theologian, philosopher, and pastor Friedrich Schleiermacher, who is often considered the father of modern liberal theology. He was unique in that rather than rooting his theologies of the sacraments in a “magical” or “empirical” approach, Schleiermacher advocated a “mystical” approach, grounded in “the religious affections of the Christian community” united in its redemption through Jesus Christ. Baptism and Eucharist are therefore “actions which establish and preserve communion of life with Christ in the present day.” His approach to the theology of the sacraments was quite ecumenical, for while disagreeing with Luther, Calvin, and Zwingli he accepted their views as equally valid, rather than reasons for division in the church.

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Spurlock, R. Scott. "Boundaries of Scottish Reformed Orthodoxy, 1560–1700." In The History of Scottish Theology, Volume I, 359–76. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759331.003.0025.

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Protestant Scotland demonstrated a remarkable unity and unparalleled resistance to schism in its first century. This article addresses the core principles that facilitated resistance to diversification and the degree to which Reformed theology framed Scottish understandings of both the nation as church and the nature of a Christian Commonwealth. These views were rooted in the Scottish Protestantism from the beginning in the confession of faith, liturgy, secular and ecclesiastical legislation, and theological formulations, and can be traced back directly to Knox’s experience in Geneva. This chapter explores the strengths and weaknesses of Reformed theological solidarity in early modern Scotland, as well as its points of strain, eventual fragmentation, and dissent.

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McGuire, Brian Patrick. "Toward Reformation of Church and Monastery." In Bernard of Clairvaux, 68–78. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0006.

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This chapter reflects on how Saint Bernard of Clairvaux was born in the aftermath of the first medieval reformation of the Church and grew up in a world where royal, ducal, and other secular figures had to respect the prerogatives of the Church. His actions in defending what he found to be ecclesiastical interests reflect his attachment to this reformation, even though he by no means was extreme or radical in his view of how Christian society should function. Like other church figures, he took it for granted that there would be a great amount of cooperation between ecclesiastical and secular powers. They could strengthen each other, and only in extraordinary situations was it necessary for churchmen to distance themselves from kings and other lay authorities. In 1129, Bernard joined with other Cistercian abbots, including his father abbot, Stephen Harding, and addressed King Louis VI of France concerning a quarrel between the king and the bishop of Paris, Stephen of Senlis. This is a classic case of the old regime, where king and churchmen supported each other, in the face of a new world where the Church reformed itself and kept secular authority at a distance.

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Ukah, Asonzeh F. K. "Globalisation of Pentecostalism in Africa: evidence from the Redeemed Christian church of God (Rccg), Nigeria." In IFRA Special Research Issue Vol. 1, 93–112. IFRA-Nigeria, 2005. http://dx.doi.org/10.4000/books.ifra.805.

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