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Journal articles on the topic 'Christian Science Church Center'
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1
Arthur, James A. Me, Robert Green, and Chuck Prussack. "Kalispell Christian Center Church, Part 1 - The Fulfillment of a Dream." PCI Journal 35, no. 1 (January 1, 1990): 38–45. http://dx.doi.org/10.15554/pcij.01011990.38.45.
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Mellquist Lehto, Heather. "Designing Secularity at Sarang Church." Journal of Korean Studies 25, no. 2 (October 1, 2020): 429–54. http://dx.doi.org/10.1215/07311613-8552071.
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Abstract The Sarang Global Ministry Center (SGMC) in Seoul, South Korea, is well known for its architectural design and for several controversies surrounding its construction. The SGMC does not have conventional Christian architectural features, such as a steeple or stone facade; instead, the church resembles a luxury department store. Reactions to this building have been mixed, reflecting differing opinions about Christianity in South Korea. Some value the fact that the building’s aesthetics blend Christian activities with everyday life outside the church. Others criticize the building’s corporate appearance, citing it as evidence that Sarang Church is “just a business.” While the way religion is permitted to operate in South Korean secular society is partially defined by legal principles, such as the separation of church and state and state neutrality toward religion, secularism also entails an active configuration of the social order through lived experience. Secularity both constitutes and is constituted by the materiality of religious space, which disputes over the SGMC design make clear. Considering varied responses to the SGMC building project, this article highlights how church architecture, city planning, and consumer capitalism participate in the shaping of Korean Protestant Christianity and how it manifests within South Korea’s secular social and political order.
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Ivanitskaya (Piatrova), T. V. "THE ONOMASTIC STRUCTURE ON THE CEMETERIES OF THE XIX - THE BEGINNING XX CENTURY ON NORTHWESTERN BELARUS: RESULTS OF INTERLINGUAL CONTACTS AND NATIONAL SPECIFIC." Onomastics of the Volga Region, no. 1 (2020): 294–300. http://dx.doi.org/10.34216/2020-1.onomast.294-300.
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The Center for the Belarusian Culture, Language and Literature Research of the National Academy of Sciences of Belarus, Yakub Kolas Institute of Linguistics Minsk, Belarus In this article analyzed the onomastic structure the cemeteries of the XIX - the beginning XX centuries on northwestern Belarus in terms of interlanguage contacts, and reflection of the blending of names of the Orthodox and Catholic church calendars, Christian and Muslim traditions and infiltrations in the inscriptions in Russian the elements of the Belarusian language.
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Bassam, Nassif. "Personhood Revisited: Implications for Humanoids." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (December 30, 2020): 27–43. http://dx.doi.org/10.24193/subbto.2020.2.02.
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"Technological innovations in Artificial Intelligence have reached a state where human-like robotics are endowed with rich personality and cognitive intelligence, able to engage emotionally and deeply with people. This progress in developing humanoids opens the way for a robot to obtain not just human, but superhuman attributes, such as omniscience and omnipotence, autonomy and self-awareness, freedom and interpersonality. On the other hand, this futurist situation could be considered as a possible threat to Christian anthropology, since it reaches a creation having the likeness of humanity that seem to retain a sense of personhood. This paper attempts to confront these challenges facing Christian theology today through first, revisiting Christian anthropology and the Patristic views on personhood, which look at a human being as an unfathomable mystery. Second, it presents the implications of this theology upon the arguments that consider humanoids as persons, showing that this postmodern issue is not just a crisis in anthropology, but also has its roots in a crisis in knowledge. Finally, this paper affirms that Christians are called to embrace science and technological progress. This can be done when rationalism is led by the intellect, the spiritual cognitive center of humankind. In doing so, humankind reaches epignosis, the correct or divine knowledge, the gift of true perception, or right discernment, which surpasses all rational human knowledge and algorithms, and directs all technological powers to God’s glory. Keywords: Orthodox Church, Patristics, Artificial Intelligence, Humanoids, Personhood, Christian Anthropology, Divine Knowledge"
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Wang, Peter Chen-main. "Were Christian Members of the Yenching Faculty Unique?: An Examination of the Life Fellowship Movement, 1919–1931." Journal of American-East Asian Relations 14, no. 1-2 (2007): 103–30. http://dx.doi.org/10.1163/187656107793645069.
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AbstractThe May Fourth Movement and the later Anti-Christian Movement of the 1920s posed severe challenges for the Christian church in Republican China. The major elements in that context—science, anti-imperialism, and nationalism—exerted a strong impact on the indigenous Christian community, causing its members, both individually and collectively, to reexamine their respective positions. Christian intellectuals and educators encountered difficulties in that they were obliged to accommodate the conflicting demands of science and Christianity, while also having to deal with the differing demands of loyalty both to the nation and to their religion, whether adopted or inherited, which seemed in the eyes of their contemporaries to be imbued with imperialist values. This latter problem was especially acute in the larger cities and on the campuses of Christian colleges which often became centers of anti-Christian sentiment.
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Spencer, Daniel. "Evolutionary Literacy: A Prerequisite for Theological Education?" Worldviews: Global Religions, Culture, and Ecology 11, no. 1 (2007): 83–102. http://dx.doi.org/10.1163/156853507x173513.
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AbstractScientific literacy in evolutionary theory and scientific methods should be a required component of graduate theological education in the United States, so that pastors and theologians may participate constructively in contemporary debates about religion and evolution. Four areas of deficiency in theological education that should be addressed include the need to (1) reintegrate scientific literacy back into theological education; (2) integrate the history of science and particularly evolution into Christian and church history courses; (3) engage in serious theological encounter with evolution; (4) integrate science into Christian ethics. I suggest that the following texts provide helpful resources for this project: Eugenie Scott's Evolution and Creationism: An Introduction; Edward Larson's Evolution: The Remarkable History of a Scientific Theory; Ted Peters and Martinez Hewlitt's Evolution from Creation to New Creation: Conflict, Conversation, and Convergence; and the work of the Center for Process Studies and John Cobb, Jr in engaging process theology with evolution.
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Loue, Sana. "Parentally Mandated Religious Healing for Children: A Therapeutic Justice Approach." Journal of Law and Religion 27, no. 2 (January 2012): 397–422. http://dx.doi.org/10.1017/s0748081400000436.
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Significant controversy surrounds individuals' reliance on religious healing approaches to the treatment of illness, particularly when such efforts focus on the provision of care for children. These approaches, rooted in organized religions and their theologies, encompass a wide range of practices, ranging from prayer, meditation, and the laying on of hands, to exorcism, speaking in tongues, Spiritism, shamanic intervention, and various rituals of Santería. Numerous faith communities espouse one or more forms of religious healing while discouraging reliance on conventional medical treatments: These communities include the Christian Science Church, the Church of the First Born, End Time Ministries, Faith Tabernacle, Followers of Christ Church, Bible Believers' Fellowship, Christ Assembly, Christ Miracle Healing Center, Church of God Chapel, Church of God of the Union Assembly, Holiness Church, Jesus Through Jon and Judy, “No Name” Fellowship, Northeast Kingdom Community Church, and The Source.Others, such as the Assemblies of God, have moved away from an exclusive reliance on religious healing practices to a more holistic approach that combines religious-healing with at least some aspects of biomedicine. For many of these listed groups, health and illness represent the physical manifestation of moral concerns relating to salvation, which can only be addressed through religious healing.
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Cardelús, Catherine L., Amare Bitew Mekonnen, Kelsey H. Jensen, Carrie L. Woods, Mabel C. Baez, Martha Montufar, Kathryn Bazany, Berhanu Abraha Tsegay, Peter R. Scull, and William H. Peck. "Edge effects and human disturbance influence soil physical and chemical properties in Sacred Church Forests in Ethiopia." Plant and Soil 453, no. 1-2 (June 23, 2020): 329–42. http://dx.doi.org/10.1007/s11104-020-04595-0.
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Abstract Aims Tropical forests are increasingly threatened by edge effects as forest degradation and deforestation continues, compromising soil integrity, seedling regeneration capacity, and ecosystem services. Ninety-three percent of the last remaining forests of northern Ethiopia, which number 1022 in the South Gondar region of our study, are <16 ha and are protected because they have a Tewahido Orthodox Christian church at their center. The aim of this study was to determine the effects of human disturbance, forest size, distance from population center and other factors on the soil properties and nutrient status of sacred church forests. We also compared forest soil physical and chemical properties across land cover types in these forests. Methods We assessed the soil physical (water content and bulk density) and chemical (total carbon and nitrogen, available phosphorus, ammonium) properties of 40 sacred church forests across three spatial scales: within individual forests; among forests; and across land cover type (forest, forest edge-exterior, Eucalyptus plantation). We used distance from the edge within each forest to examine edge effects on soil nutrients. Results We found that nutrients and carbon decreased significantly from the interior to the outer edge of these forests and with forest size. Further, the soil of Eucalyptus plantations and areas outside of the forest were largely indistinguishable; both had significantly lower nutrient concentrations than sacred church forest soil. Conclusion Our research highlights the insidious impacts of edge effects and human disturbance on forest soils and the need for an integrated soil management program in the region that balances local needs with forest conservation. The conservation of these sacred church forests is important for maintaining regional soil nutrient status relative to agricultural lands and Eucalyptus plantations.
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Of the Journal, Editorial board. "Introduction." Ukrainian Religious Studies, no. 66 (February 26, 2013): 17–18. http://dx.doi.org/10.32420/2013.66.245.
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This book is a collection of materials of the last 2012 International Scientific Conference on a series of events devoted to the consideration of a wide range of problems in relations between Ukraine and the Vatican. The idea of holding conferences under the general name "Ukraine and the Vatican" arose among religious scholars and was supported by a number of state, scientific, church and public institutions, in particular the National Academy of Sciences of Ukraine, the Ministry of Education and Science of Ukraine, the State Committee of Ukraine for Nationalities and Religions, the Committee The Verkhovna Rada of Ukraine on Culture and Spirituality, the Ministry of Foreign Affairs of Ukraine, the Nunciature of the Holy See in Ukraine, the Ukrainian Association of Religious Studies, the Ukrainian G.S. Skovoroda, Precarpathian National University named after. V. Stefanyk, National Institute for Strategic Studies, National University of Kyiv-Mohyla Academy, National Pedagogical University named after. MP Drahomanov, Ukrainian Catholic University, Ivano-Frankivsk Theological Academy, Tom's Institute of Religious Sciences, Christian Humanities and Economics Open University, Ancient Halych National Reserve, Zhytomyr State University named after Ivan Franko. The Religious Information Service of Ukraine and the Catholic Media Center provide information support to the project.
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Thorsen, Jakob Egeris. "Diakoni som teologisk fagområde, videnskab og nyt universitetsfag i Danmark." Dansk Teologisk Tidsskrift 82, no. 1-2 (December 1, 2019): 40–58. http://dx.doi.org/10.7146/dtt.v82i1-2.118576.
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Since 2014, the Department of Theology at Aarhus University has offered a 2-year, interdisciplinary MA-program in Diaconia (Christian Social Practice). Thereby, diaconia has officially become an academic subject in a Danish university. The author uses this occasion to provide a general introduction to diaconia and its role in church and theology, to the science of diaconia, and to the character of the new MA-program. The article centers on the apparent paradox that while diaconia is becoming an increasingly important theological concept, especially in ecclesiology, the diaconal field of practice is characterized by interdisciplinarity and secularization. The author argues that the science of diaconia should reflect that situation and make it the starting point for a continuing constructive analysis of the role and identity of diaconia in an increasingly pluralist context.
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Germain, Felix. "The Earthquake, the Missionaries, and the Future of Vodou." Journal of Black Studies 42, no. 2 (January 27, 2011): 247–63. http://dx.doi.org/10.1177/0021934710394443.
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Although Duvalier used Vodou to legitimize his brutal dictatorship, the religion has traditionally empowered Haitians, particularly people from the poorest segments of the population. Historically, at Bois Caïman, Vodou inspired Haitians to rebel against the French for their freedom, and more recently Vodou priests and priestesses have served as healers, counselors, and mediators between rival families. In a highly patriarchal society, Vodou empowers women by allowing them to bring female issues into the “public eye.” Yet in the past three decades Christian missionaries from various Protestant churches have been swarming to Haiti, and unlike the Haitian Catholic church, which tolerates the presence of Vodou in society, they condemn the Afro-Haitian belief system, labeling it a satanic cult. The tragic earthquake has created new opportunities for the Christian missionaries. Seeking new recruits, the missionaries blame the devastation on Vodou practitioners, who, at times, question the integrity of their belief. Moreover, the Protestants control a substantial portion of foreign aid, schools, orphanages, and medical centers, which lures Haitians away from their indigenous religion. Although the Protestants provide relief, their constant attack on Vodou reconfigures gender relations, disempowers poor women, and generates sentiment of self-hate among Haitians who are misled into believing that their faith is the source of their plight.
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Butarbutar, Marlon. "Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 116–28. http://dx.doi.org/10.47154/scripta.v6i2.49.
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Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini.
Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.
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Ashe, Muesiri O., and Vivian Besem Ojong. "Christian Missions and Covid-19 in Africa and Latin America: A Case Study of Brazil, Nigeria, and South Africa." Journal of Intellectual Disability - Diagnosis and Treatment 9, no. 3 (June 1, 2021): 228–35. http://dx.doi.org/10.6000/2292-2598.2021.09.02.10.
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Congregational worship among the religious organizations in Africa and Latin America, particularly the rapidly expanding Christian missions, has been of significant consideration in the light of medical recommendations involving social distancing and avoidance of large social gatherings concerning the coronavirus pandemic. This is among recent observations and has attracted more focus following an acute controversy over the role of the Church in Brazil vis-à-vis government policies on the Covid-19 pandemic and the fact that a number of churches in Nigeria were allegedly initially reluctant to respond to the government lockdown declaration and the resultant ban on congregational worship. Simultaneously, the agenda of financial and material assistance to the poor by the large Christian denominations in South Africa as one means of sustaining the lockdown rather attracted criticism, as they were unable to sustain the project. Furthermore, the role of religious bodies came to the fore as global surveys demonstrated that, on average, the masses in these two continents are among the most religiously observant people in the world. As we shall see in the concluding section, this is the major consideration of Idayat Hassan, Director of the Abuja-based Centre for Democracy and Development, in his assessment of the African context.
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Kuzoro, Kristina A. "SCIENTIFIC COMMUNICATIONS IN THE MODERN RUSSIAN ECCLESIASTICAL EDUCATION: FORMS AND MEANING." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 39 (2020): 45–51. http://dx.doi.org/10.17223/22220836/39/5.
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The purpose of the study is the analysis of scientific communication of modern theological Rus-sian educational institutions. An understanding of the content, goals and prospects of the corporate culture of modern ecclesiastical education is facilitated by the analysis of scientific communication. The most common form of scientific communication are conferences. Among them, one can single out large-scale forums uniting representatives of clerical and secular educational institutions, public organ-izations, libraries, museums: Cyril and Methodius readings, Christmas readings, Оrthodox book day. Readings are a unique platform for discussing scientific research in the field of humanitarian knowledge, as well as discussing issues of intercultural and interfaith dialogue. More specialized con-ferences devoted to the discussion of exclusively scientific issues are held by theological educational institutions, such as: Orthodox St. Tikhon Humanitarian University (Moscow), Russian Christian Hu-manitarian Academy (St. Petersburg), Perervinsky Theological Seminary (Moscow), Yekaterinburg Theological Seminary. One of the forms of work of theological educational institutions is the holding of methodological seminars for teachers: for example, “Problems of the methodology of theological and patristic studies” (Moscow Theological Academy), “Preparation and creation of an educational-methodical complex” (St. Petersburg Theological Academy). Another form of realization of scientific communications is the work of scientific circles and communities, for example, such as the Sociology of Religion laboratory at the St. Tikhon Orthodox Humanitarian University, the “Russian Thought” seminar at the Russian Christian Humanitarian Academy. An important form of scientific communication is the activity of scientific periodicals. Most theological educational institutions actively lead groups on social net-works. In communities, you can find invitations to open and interesting lectures, master classes, meet-ings of discussion clubs on acute social issues, which are held on their own sites. The forms of scientific communications of theological educational institutions are effective, but also not free from problems. In the modern church higher education, first of all, the pedagogical poten-tial develops, and the scientific one remains in second place. This state of affairs is determined by the general church situation, in which church research centers as such are absent, and theological schools have the responsibility, first of all, to educate and educate future priests. Promising for the develop-ment of scientific communications is the interaction of secular and church pedagogy in the methodo-logical field; joint research projects and publications with representatives of secular science.
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CAMP, KATHRYN. "ANA ECHEVARRÍA, The Fortress of Faith: The Attitudes Towards Muslims in Fifteenth Century Spain, Medieval Iberian Peninsula, vol. 12 (Leiden, Boston, Cologne: E. J. Brill 1999). Pp. 254. $108 cloth." International Journal of Middle East Studies 33, no. 3 (August 2001): 450–52. http://dx.doi.org/10.1017/s002074380122306x.
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In The Fortress of Faith: The Attitudes Towards Muslims in Fifteenth Century Spain, Ana Echevarría presents a study of four mid-15th-century texts and argues that their polemical tone toward the Muslim world was inspired by contemporary historical events and revealed a Christian Spain preparing itself to end Muslim rule on the Iberian Peninsula. She argues that the events of 1450–70 are key to understanding Fernando and Isabel's renewed march against Granada in 1474 and that ecclesiastical literature of this time—as a manifestation of a “frontier church”—can provide a glimpse of the ideas common at court and among the clergy. At the center of her book are the works of three theologians (Juan de Segovia, Alonso de Espina, and Juan de Torquemada) and one layman (the Aragonese Pedro de Cavallería)—all written between 1450 and 1461—and Echevarría juxtaposes these texts with a wide selection of similar treatises written in Spain and elsewhere since the Muslim invasion of Iberia in 711. For each of her four primary texts, she provides the historical context of the author's life as well as an analysis of each work's style, sources, symbolism, and mode of argumentation against Islam (which, in general, involved allegations about the illegitimacy of the Muslim Prophet, holy text, or tenets). She then compares the views of these authors with the legal norms governing interactions among Muslims, Christians, and Jews in 15th-century Spain and concludes that both reveal an “evolution towards intolerance and violence which was common to the society and its rulers” and that impelled the eventually successful conquest of Granada.
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Christensen, Bent. "Om »Omkring Grundtvigs vidskab«." Grundtvig-Studier 52, no. 1 (January 1, 2001): 191–220. http://dx.doi.org/10.7146/grs.v52i1.16408.
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Concerning »About Grundtvig's Vidskab«By Bent ChristensenBent Christensen’s contribution presents three texts, viz .firstly his introductory speech at the public defence of the dissertation »About Grundtvi’s Vidskab« An Inquiry into N.F.S. Grundtvig’s »View of the Knowledge Aspect of the Commitment to Life that is a Necessary Part of Christianity« - and, secondly, replies to the two officially appointed critics, as they appear in Grundtvig Studier 1999.In his introductory speech Bent Christensen describes the disciple relationship to Kaj Thaning which has, admittedly, developed into an increasingly critical direction as far as the evaluation of .1832. and the circumstances attached to that year are concerned, but which remains unchanged with respect to the recognition of Kaj Thaning's pioneer work as regards the understanding of the radicalism in Grundtvig’s view of the »intrinsic value«, given in creation, of human life. The divergence is due, more than anything else, to a generational difference in church views. Bent Christensen’s main concern, however, is the question what importance the commitment to life here and now has for the Christian's relation with God and the Christian expectation of the Kingdom of God.The keyword is precisely »importance«. The famous stanza from »The Seven Star of Christendom« really says it all:If our people and our fathers' landTo us are empty words and sounds,If we know not what they signify,Beyond a crowd and soil and strand,Then vain is every word we speakAbout God's Kingdom's mount and vale,About God’s people and His flock.For what is said here, of course, applies to the total involvement in life, of which the scientific activity of understanding is only one particular part. In the most elementary experience of life as well as in science and scholarship on the highest level, we have to do with a consciousness of God - if an indirect one - without which all the words of the history of salvation become »empty«.In his reply to Anders Pontoppidan Thyssen Bent Christensen defends his - in a certain sense - looseness of method, and he denies the implication that his thesis could be seen as a »thesis of vidskab on tottering feet« .I have not from the outset had so much method nor so much thesis that I have been prevented from seeing the hitherto unnoticed, indeed hitherto neglected, aspects of Grundtvig which have been uncovered and interpreted in my dissertation..Bent Christensen refers to the introduction to the thesis, where he has given a detailed account of how it became clear during his work with Grundtvig’s life and writings that .Grundtvig’s view of the knowledge aspect of the commitment to life that is a necessary part of Christianity. must needs be seen precisely as a side or partof an all-embracing totality of life and culture. In the technical terms of a dissertation, the thesis corresponds to what is written on the back of the book’s cover: On one hand it is pointed out that absolutely supreme scholarship (of a humanistic and life-interpreting character) is the upper layer in the all-embracing cultural totality that Grundtvig dreamt about and worked for.But on the other hand it is described in detail how both inner, crucial, factual and positive factors and external, partly highly negative factors cause Grundtvig from around 1835 to concentrate more and more on the preservation, awakening, activities and enlightenment of Danish cultural and national life - with Grundtvig himself in the centre as the great »total poet« of church and people.Responding to Anders Pontoppidan Thyssen’s criticism of the way in which the aspects of church policy and church view are dealt with, Bent Christensen insists that Grundtvig’s 1832-solution assumed its particular form very much as a consequence of the clerical jam that he had to wriggle out of.In the reply to Theodor J.rgensen Bent Christensen denies that his own culturaltheological vision should have put a slant on his work. He is not disappointed that Grundtvig did not attempt to a still larger extent to maintain a Christian unified culture, but on the contrary criticizes Grundtvig, on the one hand, for taking a very exclusive view of the .free congregation of Jesus Christ., but on the other hand for seeking nevertheless, through rather diffuse constructions in church view and »secondary theology«, to preserve an at least kriste-lig (i.e. Christ-like) unity in the Danish society.Bent Christensen goes on to state his reasons why his work has not been more systematically problem-oriented or contextually based on the history of ideas. The decisive fact is that all the influences that Grundtvig obviously received are melted into his Christian universe to such an extent that it would not have been profitable if the reading of Herder and Schelling for example, which was of course a fact, should have entered explicitly into the presentation.Finally, Bent Christensen declares himself in agreement with Theodor J.rgensen’s concluding observations as far as the relation between the universal and the particular in Grundtvig is concerned. Grundtvig’s concept of a national and cultural organism is only part of his view of the whole human race as an organism, so that he cannot be cited in support of a nationalistic self-sufficiency. This is true also of the »superuniversity« in Gothenburg, which, for one thing, was to be a shared Scandinavian project, and which, for another thing, was expressly intended to be the specifically Nordic contribution to the universal-historical scholarship and development of clarification of the collective human race. The same thing applies concerning Grundtvig’s understanding of the relationship between the small Danish congregation and »the horizon of understanding to the catholicity of the Christian church«. In his ecumenical activity Bent Christensen himself has experienced »how good it feels to have the ecumenically universal Grundtvig with him when travelling the world«.
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McCarthy, Michael. "Judgment against Christian Science Church." Lancet 342, no. 8871 (September 1993): 610. http://dx.doi.org/10.1016/0140-6736(93)91428-o.
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Bulyha, Iryna. "Christian Ethics Course: The Non-denominational Aspect." Ukrainian Religious Studies, no. 49 (March 10, 2009): 92–96. http://dx.doi.org/10.32420/2009.49.1999.
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The problem of teaching the course "Christian Ethics" in the Ukrainian school is one of the most debatable in the educational, scientific and religious environment. Immediately with the experimental introduction of the training course in 1992, this issue has become publicly relevant and is still at the center of controversy, despite its legislative clarity. The Orthodox and Greek Catholic Churches of Ukraine actively insist on their presence in mainstream schools and do not see (or do not want to see) alternatives. While Protestant churches, especially the small ones, want only one, so that they do not interfere with the creation of their church schools, both for teaching and for spiritual education. For example, the Seventh-day Adventist Church believes that in a multi-denominational state, state and spiritual education should be separated. Moreover, the experience of teaching so-called Christian ethics demonstrates that it violates the principle of freedom of conscience, since theology cannot be super-denominational, unrelated to a particular church.
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Fylypovych, Liudmyla. "Ukraine as a center of contemporary global religious confrontation: Constantinople – Rome – Moscow." Humaniora. Czasopismo Internetowe 29, no. 1 (March 15, 2020): 39–52. http://dx.doi.org/10.14746/h.2020.1.4.
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The article analyzes the historical and contemporary status of Ukrainian churches of the Eastern Christian tradition, which at the beginning of the 21st century found themselves at the epicenter of the geopolitical confrontation between the three world’s Christian centers. Being a border area between Europe and Asia, Ukraine always had to make choices of the ways of its civilizational development. There were periods in its history when Ukraine did so voluntarily, becoming an independent center of the east Slavic, in particular, of the Eastern Christian world. However, the presence of aggressive neighbors made changes to the Kyiv-centric discourse of the country, inclining Ukrainians either to Constantinople, Rome or Moscow. Under these circumstances, the orientation towards the development of an independent and distinctive Kyiv Church was partially lost, but at the same time opposition to the world religious centers, which sought to determine the spiritual life of Ukrainians, formed. Ukraine now seeks to rectify the situation of subordination to the foreign centers and to get rid of colonial dependence on different countries and religions. Having received Tomos from the Patriarch of Constantinople in 2018, the united Ukrainian Local Orthodox Church will in time effectively and confidently influence the geopolitical situation in the world. The framework of the historical religious-political triangle will gradually be destroyed, and Ukraine will confidently declare its autonomous standing in the Christian oekumene.
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Colleter, Rozenn, and Jean-Baptiste Barreau. "3D Reconstruction and Geostatic Analysis of an Early Medieval Cemetery (Olonne-sur-Mer, France)." Remote Sensing 13, no. 9 (April 27, 2021): 1688. http://dx.doi.org/10.3390/rs13091688.
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A preventive excavation performed in 2018 prior to development work led to the discovery of more than 213 subjects buried from the 4th to the 11th centuries in the 1850 m2 dug area. This is a cemetery located in Olonne-sur-Mer in France (46.53723, −1.77603). The complex is limited to the south by a ditch. To the north, no limits were observed during the excavation and, to the west, ancient archaeological surveys suggest an extension of the burial area. Biological analysis of the skeletons reveals a demographic characterizing a natural community, with an under-representation of children under 5 and with subjects under 20 appearing to be grouped together in the center of the area. The place where the youngest are buried often testifies to a strategic position in Christian contexts (near church doors, under sub stillicidio gutters, etc.). Funeral practices are characterized by numerous skeletal alterations, especially in the western area of the site where their concentrations are particularly significant. These are not ossuaries but rather supernumerary bones present in the fills of graves of subjects in place or old tombs where no skeletons in place are preserved. These alterations mark the areas where burials are most frequent. The 3D reconstruction is coupled with geostatistical analyses (heatmap and Moran’s index), considering the digging of the land, the concentration of residual artefacts found in the graves, but also the biological characteristics of the sample and the funeral practices uncovered. From 2D entities generated with GIS software, the process of the elevation and sculpture of the volumes is innovative, because even if it is carried out by precise but classical computer graphics techniques, it is led by advanced taphonomical and anthropological reflections. This makes it possible to propose empty spaces, a potential gathering area for the village community and circulation paths. These elements are essential in order to go beyond the storytelling often proposed in archaeology and propose a vision based on the coherence of the observed facts. Even when the archaeological remains are only sunken (no preserved elevation), the integration of multisource archaeological data (biological anthropology, funerary, artefacts and pit size) allows relevant 3D reconstructions as a formidable tool for discussing past occupations. Three-dimensional technologies make it possible to recreate a lost environment to allow a better understanding of the site. They are didactic and help to share data between researchers and/or the public, especially when they are invisible such as the presence of empty space.
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Campbell, Rosalyn Denise, and Madison Rose Winchester. "Let the Church Say…" Social Work & Christianity 47, no. 2 (February 20, 2020): 105–22. http://dx.doi.org/10.34043/swc.v47i2.63.
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African Americans have historically turned to the Black Church in times of trouble and/or need, including when experiencing mental health problems as they often seen as having spiritual causes. The purpose of this study was to better understand what church members believe to be the Black church’s role in addressing mental health issues. Surveys were administered online to members of a Midwestern church and included questions about respondents’ mental health and service use histories and thoughts about church-based mental health services. A thematic analysis was performed on qualitative responses from 393 participants explaining why they supported a church-based counseling center. Findings suggest Black churches are positioned to address the unmet mental health needs of Black Americans, reduce mental health stigma in Black and/or Christian communities, and deliver culturally-appropriate, community-based mental health services to these groups.
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Morrow, Sean, and J. Kofi Agbeti. "West African Church History: Christian Missions and Church Foundations 1482-1919." International Journal of African Historical Studies 22, no. 1 (1989): 162. http://dx.doi.org/10.2307/219258.
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Jeserich, Florian. "Deidre Michell: Christian Science. Women, Healing, and the Church." Zeitschrift für Religions- und Geistesgeschichte 62, no. 3 (2010): 303–5. http://dx.doi.org/10.1163/157007310792513441.
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Wolff, Elise. "The Christian Science Church in the twenty-first century." Journal of Contemporary Religion 35, no. 3 (September 1, 2020): 565–73. http://dx.doi.org/10.1080/13537903.2020.1811538.
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Kiselev, Mikhail S. "The concept of “heart” in Old Irish church literature: The case of the Apgitir chrábaid." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 21, no. 1 (March 24, 2021): 14–18. http://dx.doi.org/10.18500/1819-7671-2021-21-1-14-18.
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This paper attempts to analyze the instances and contexts of the use of the concept “heart”, which is the key concept for Christian anthropology, based on the material of Old Irish church literature, namely, on the treatise Apgitir chrábaid. The following cases of using the word “heart” in the studied text are revealed: “love for God in the heart”, “fear of God in the heart”, “purity of the heart”, “simplicity of the heart”, “confession of something in the heart”, “heart as a container of faith” , “heart as the dwelling place of God”, “heart as the place where the Truth is”. These cases are grouped by the author into types. It was done so in order to review them within the conceptual grid, built by various researchers, who utilized the idea of different semantic base for each case of the “heart” usage in Christian literature of Early Middle Ages. “Heart” usage groups were formed as 1) a physical organ 2) the emotion center 3) the intelligence center 4) the center of willpower and desires 5) the center of spiritual life and religious experience 6) the symbolic core of a human being, the synonym of a human being in general, spirit or soul in particular. An assumption is made about the presence of an intertextual connection between some fragments of the Apgitir chrábaid where the concept of “heart” is present and a number of biblical texts (Gospel of John, Epistle to the Ephesians, The Second Epistle of Peter).
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Hunsinger, George. "The Politics of the Nonviolent God: Reflections on René Girard and Karl Barth." Scottish Journal of Theology 51, no. 1 (February 1998): 61–85. http://dx.doi.org/10.1017/s0036930600050018.
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Doctrines of the atonement in Christian theology, as Marlin E. Miller has pointed out, ‘usually limit their concern to reconciliation with God and, at most, consider reconciliation with others a secondary consequence of reconciliation with God’. Too often, in other words, the vertical aspect of reconciliation is allowed to overshadow its horizontal aspect. The vertical aspect of the atonement as it pertains directly to God is often treated in isolation as if its ethical implications were of no great importance. The reverse defect, however, would also appear to be widespread. Christian ethics as we know it today often seems to proceed as if the atoning work of Christ were of little or no relevance to its deliberations on human affairs. The social or horizontal aspect of reconciliation thereby eclipses its vertical aspect. Yet if the cross of Christ is indeed the very center of the center of the Christian gospel, as the church has historically believed, then how can it fail to determine the substance of Christian ethics as well as that of Christian theology? Moreover, how can the centrality of the cross fail to orient them both in any attempt to specify their inner unity, order and differentiation?
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Frazee, Charles A. "The Origins of Clerical Celibacy in the Western Church." Church History 57, S1 (March 1988): 108–26. http://dx.doi.org/10.1017/s0009640700062971.
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In the present discussion within the Roman Catholic Church over the requirement of clerical celibacy, the arguments generally center on the ascetical value of the practice. Pope Paul VI speaks of celibacy as a “precious jewel” leading to a life of selflessness for the man who seeks to follow Jesus Christ in the priesthood. When priests themselves talk about the subject, it is often in terms of its symbolic value as a total commitment to the service of the Lord. It is further seen as a practical measure, following Saint Paul's view that the unmarried state frees the ordained minister from the cares of personal family life so that he may devote himself entirely to the concerns of the whole Christian community.
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Stetzer, Ed, and Andrew MacDonald. "How Can and Should We Reach and Train Our Future Pastors and Christian Leaders?" Christian Education Journal: Research on Educational Ministry 17, no. 1 (February 25, 2020): 160–76. http://dx.doi.org/10.1177/0739891320904968.
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This article represents a plenary session address for the Asbury Seminary Faculty Retreat, September 20, 2019, by Ed Stetzer, the Billy Graham Chair of Church, Mission, and Evangelism at Wheaton College, Dean of the School of Mission, Ministry, and Leadership at Wheaton College, and Executive Director of the Billy Graham Center. The article addresses six significant trends facing theological education. Following this, three mission challenges are derived from the trends, followed by three implications moving forward.
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Kharkovshchenko, Yevhen. "BIBLICAL IMAGES AND CHRISTIAN CHURCH WOMEN'S MINISTRATION." Sophia. Human and Religious Studies Bulletin 14, no. 2 (2019): 30–34. http://dx.doi.org/10.17721/sophia.2019.14.7.
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The article analyzes the medieval interpretations of biblical images of Sophia of the Wisdom of God, Eve, Virgin Mary. Their role of women's inclusion in the social order of the Western European Medieval Society in the religious-cultural model is considered. The activity of women in religion, politics and science has been steadily increasing, but the society, at least in modern times, continues to broadcast ideas about the woman which are most clear and in detailed in the religious and cultural heritage of Christianity. They all relate to those ideas that contend with the idea of a woman's low capacity for intellectual activity, unprofessionalism, immaturity, and passivity, which are conditioned by "feminine nature". If, in the context of medieval religious culture, such perception was related to relevant socially predetermined functions that were actively promoted by the Christian church and supported by the specific religious space of that era, then women's ministry in the Christian church, based on women's biblical images, exemplifies the strengthening and propagation of the Christian faith.
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Kim, Sungwon. "Development and Validation of a Scale for Christian Character Assessment for Young Children1." Religions 10, no. 5 (May 13, 2019): 318. http://dx.doi.org/10.3390/rel10050318.
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The emphasis on character education that has emerged from the Nuri national curriculum and the Character Education Act is leading the direction of Korean education. However, the lack of a proper scale of character assessment—especially Christian character for young children—has caused uncertainty in related studies. This study aims to develop and validate a scale that assesses Christian character for young children. The data was collected from 257 (study 1) and 405 (study 2) Christian children who attend church and kindergarten or day care center. Within 12 factors, 67 questions were developed, which were subsequently refined to 39 questions by seven professors. The Christian character scale for young children was finalized to twenty-four questions through exploratory factor analysis and confirmatory factor analysis within four factors: piety, self-control/harmony, responsibility/independence, and caring/respect.
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Xi, Jinrui. "Christian New Media in China." Asian Survey 59, no. 6 (November 2019): 1001–21. http://dx.doi.org/10.1525/as.2019.59.6.1001.
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WeChat provides an unprecedented and vibrant platform for Christians in China to publicize their faith on a scale never seen before, thus serving as a powerful vehicle for transporting information between the church, the society, and the state, mitigating the prevailing information problem that has long handicapped these relations.
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Stoneman, Timothy H. B. "Preparing the Soil for Global Revival: Station HCJB's Radio Circle, 1949–59." Church History 76, no. 1 (March 2007): 114–55. http://dx.doi.org/10.1017/s000964070010143x.
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The second half of the twentieth century witnessed a fundamental shift in the character of the Christian religion—namely, a massive expansion and shift of its center of gravity southward. During this period, Christianity experienced a transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. From 1970 to 2005, the size of the Southern Church increased two and a half times to over 1.25 billion members. By the early twenty-first century, 60 percent of all professing Christians lived in the global South and East. The most dynamic source of church growth during this period was Independent (evangelical or Pentecostal) Protestant groups, which increased at nearly twice the rate of other Christian affiliations. The spread of evangelical Protestantism represents a truly global phenomenon and has included large populations in East and Southeast Asia, the South Pacific, sub-Saharan Africa, and the Americas.
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Yilmaz, Yonca, and Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts." Resourceedings 2, no. 3 (November 12, 2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.
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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
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Ruetenik, Tadd. "The First Church of Christ, Pragmatist: Christian Science and Responsible Optimism." Journal of Religion and Health 51, no. 4 (July 6, 2011): 1397–405. http://dx.doi.org/10.1007/s10943-011-9508-2.
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Tyler, Kate. "In, not of: The theological task and the mission of the church." Missiology: An International Review 46, no. 4 (August 18, 2018): 320–32. http://dx.doi.org/10.1177/0091829618784894.
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This article demonstrates how an interdisciplinary approach to thinking about mission allows for a more dynamic definition of who belongs to the Christian community. It argues that the church ought to understand its relationship to its sociocultural environment not in terms of who is “in” and “out” but in terms of the One toward whom this community is oriented, and the corresponding movement towards or away from this center. This will be done by bringing the exegesis of John 17:14–19 and Romans 12:1–2 into an interdisciplinary dialogue with Paul Hiebert’s “bounded-set” and “centered-set” models in order to show how the centered-set model provides a more theologically nuanced and faithful depiction of the church’s missional identity. Additionally, the trinitarian theologies of Thomas Torrance and Lesslie Newbigin will be added to this conversation to further demonstrate how Hiebert’s centered-set model, in partnership with a trinitarian ecclesiology which focuses upon participation, fellowship, and communion, reduces the stark divide of “in” and “out,” instead defining belonging to the Christian community with reference to the God who gathers and calls the church together.
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Tyshchenko, Andriy Georgiоvich. "The implementation of Christian family values in charismatic churches in Ukraine (on the example of the church "New Generation")." Religious Freedom, no. 21 (December 21, 2018): 110–29. http://dx.doi.org/10.32420/rs.2018.21.1204.
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The article deals with the specifics of religion as a regulator of relations in society and family. The analysis of the actualization of Christian family values and the form of their implementation on the example of the Church "New Generation", in the conditions of the revival of religious life and the development of Ukraine as a polyconfessional state is analyzed. Shown is the change in the role of the church and the extent of the impact of Christian values on the social in the regional dimension, as well as those social problems that the church should deal with.
It turns out that the crisis of a modern family prompts Christian denominations to react to the existing state of affairs. This forms a confessional specificity in understanding the roots and ways of solving the problems of society.
Charismatic churches today are characterized by increasing recognition, increasing tolerance in society, deepening of institutionalizing change, and the formation of their own theology. They function in the Ukrainian society and cause more or less influence on different components of society. Charismatics do not have a single center or doctrine, so the purpose of this article is to clarify the peculiarities of actualization of Christian family values and the specifics of their implementation in the theology and activities of the charismatic Church "The New Generation"). The task of the article is to determine the specifics of theological understanding, the main forms of the practical solution of the charismatic Church "New Generation" of those problems that exist in the Ukrainian society and are related to the family as a primary collective. Another task is to investigate the influence of the church's role on marriage relations and the family in the region.
It is stated that the theological basis of the Church "The New Generation" is in the dynamics of formation, based on the general religious principles of Christianity in general and Protestantism in particular. The Christian system of values has a theistic-objectivist character for them. The Protestant principle of "Soli Deo gloria" ("only God's glory") laid the foundation for the formation of the family values of carismatic spirituality carriers.
The charismatic church as an institution reacts to constant changes in all spheres of society's life. It becomes mobile, open to change, modernizes, and tests various forms of solving relevant social problems associated with the family.
The charismatic church's position on marriage is serious and well-considered. In the ecclesiastical environment, a series of seminars devoted to family and marriage issues have been developed, and preventive and spiritual work is being conducted on the prevention of hasty marriages. The region's statistics indicate positive changes towards strengthening the family's institute, reducing the number of divorces, and so on. Such indicators allow us to speak about the positive influence of the activity of the charismatic Church "The New Generation" on church parishioners, on the situation in the city and the region, as the "New Generation" subsidiary churches are located throughout the region. This testifies to the effectiveness of the practical activities of the charismatic Church "New Generation" in the region and the desire to extend its experience to other regions of Ukraine.
The results of the research can be used in religious studies courses, in particular in the teaching of disciplines related to the study of Christian and non-Christian trends, the specifics of new religious movements, as well as for state bodies, with the aim of improving the state-confessional relations and harmonizing social work with the population.
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Brewer, John. "‘Sexuality in the Church: Toward a sociology of the Bible’." Sociological Research Online 8, no. 4 (November 2003): 8–15. http://dx.doi.org/10.5153/sro.840.
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Sexuality is an obsession of the Christian Church. It is one of the social behaviours that it has tried most to control amongst its flock and yet the Christian Church has failed to prevent the encroachment of modern attitudes towards sex and sexuality into the Church as an institution. The furore over the proposed appointment of an openly gay bishop in the Church of England is but the latest expression of this tension. However, this paper argues that this debate needs to be placed in a much broader context, namely, the hermeneutical problem of the authority of the Bible, which is itself only one part of a wider sociology of the Bible. The current debate on sexuality in the Church highlights the need for sociology to begin to apply its way of thinking to the Bible.
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Gardocki, Dariusz. "Misja Kościoła — niezwykła zwykłość nauczania papieża Franciszka." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 107–29. http://dx.doi.org/10.14746/pst.2019.34.07.
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With Pope Francis a new chapter has begun in the history of the Church. This newness refers to the new internal situation of the Church, new “signs of time”, and new challenges which the Church has to face. Through the symbolic gestures of his pastoral practice and the directions indicated in his homilies and encyclical letters Francis responds to these challenges in the spirit of the Gospel.
His whole pontificate is characterized by the profound desire to impart the newness and fresh- ness of the Gospel as well as what constitutes the core of its teaching. In this endeavor of returning to the sources, he sees the possibility of renewal of the Church. This entails a discernment of what constitutes the center and core of the Christian proclamation versus what is secondary, as well as how Jesus’ teaching has been distorted and deformed over the centuries. Francis speaks about the necessity of the apostolic and pastoral conversion of the Church. The Church has to undertake the “option for mission” and “apostolic dynamism”. She must go to the peripheries.
In his teaching Pope Francis imparts the traditional doctrine of the Church. But he does it in a new way, using new language, new gestures and a new way of life. Like his predecessors, he wants to serve the faith. He does not wish to change what constitutes the core of the Christian faith. But he wants the Church to grow in the understanding of the Gospel as well as in the discernment of the ways of the Spirit. Therefore, he emphasizes the constant need for the attitude of discernment. This is what he has learned above all from Ignatian spirituality and his pastoral experience: “the discernment of the spirits”.
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Atuahene, Daniel. "The status of the Church in Africa." Review & Expositor 115, no. 2 (May 2018): 182–99. http://dx.doi.org/10.1177/0034637318759029.
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The Church in Africa is currently experiencing a surge in numerical growth, consequently making Christianity the leading religion in the continent. Just before the twentieth century, Africa was known to be a heartland of voodooist, witchcraft, and traditional religions. The continent is now emerging as the “center of gravity of Christianity.” Research predicts Africa to have the largest majority of Christian population by 2060, with four in ten Christians living in the region. Despite tremendous growth, however, the Church in Africa still lacks the influence and impact one would expect it to have. Poverty and hunger are still rampant, especially in the Sub-Saharan area, where children are malnourished and deprived. Although the cornerstone of Christianity is love, one would expect that the growth of the Church would affect the socio-economic state of Africa. Sadly, the current statistics show otherwise. Notable, too, is the contribution of missionaries to the global missionary effort, which is only 6%. Amid numerical growth, the African Church still faces major challenges, including but not limited to persecutions in certain regions by some governments and extremist groups, the lack of “African identity,” and low enthusiasm to participate in political leadership and community development.
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Beaton, Rhodora. "Between the Center and the Margins: Young Catholics, “Sorta-Catholics,” and Baptismal Identity." Religions 10, no. 9 (September 3, 2019): 512. http://dx.doi.org/10.3390/rel10090512.
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Increased pastoral and theological attention to the vocational implications of baptism is sorely needed. As a small contribution to this conversation, this article will examine the insights of young Catholics and their self-described “former Catholic” peers (ages 15–29) regarding key aspects of the Christian life. These insights offer a foundation for evolving understandings of baptismal identity at both the center and the margins of the church. Two recent efforts to formally solicit the opinions of young people will be examined. They are the Pre-Synodal preparations for the 2018 Synod on Young People and the recent study, published by Saint Mary’s Press in collaboration with the Center for Applied Research in the Apostolate (CARA) under the title Going, Going Gone: The Dynamics of Disaffiliation in Young Catholics. The responses from these young people, placed in conversation with recent theological work on baptism and the lay vocation, offer possibilities for consideration as Catholics ponder the changing demographics of the Church. The conclusion will argue for the urgent necessity of listening to these voices and will suggest that a mystagogical approach offers one helpful path towards a deeper understanding and practice of the baptismal vocation.
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Lunkin, R., and S. Filatov. "Christian Churches and the Antiidentist Revolution." World Economy and International Relations 65, no. 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.
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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and liberal movements within various confessions. The authors emphasize that the antiidentist demands are based on the Christian values of respect for any person, for women and men, regardless of anything, for humane methods of raising children, mercy for any categories of people, regardless of their sexual orientation, etc. On the other hand, the demands of antiidentists go far beyond Christian principles and even common sense (not to quote inconvenient passages of the Bible, to change the rules of church life and the appointment of clergy). The article proposes a classification of confessions by direction and by territorial feature, depending on specifics of divisions based on the attitude to antiidentism (American Churches, the Catholic Church, Lutherans and Anglicans as well as diversity of Orthodox churches that are also touched by the antiidentist wave). The authors conclude that the Christian churches, despite the existence of liberal factions, are primarily a traditionalist force in modern politics. Because of fundamental ideological differences, the consolidation of diverse Christian forces is a difficult task. However, there is some progress in this direction. Evangelicals, traditional Catholics, who make up the majority of the Catholic Church, as well as the majority of Orthodox Christians, are a serious political and, what perhaps more important, ideological force.
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Salurante, Tony. "WAWASAN DUNIA KRISTEN DAN PANGGILAN GEREJA: ARAH GEREJA MODERN BERMISI." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 5, no. 1 (January 27, 2021): 16. http://dx.doi.org/10.46445/ejti.v5i1.328.
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Christian Worldview is an approach that sees Christianity as a whole and interrelated one another. Worldview which how a person looks at the world where it to be a center of human worldview affects all human culture, behavior, and belief. Worldview is fundamentals but is not easy to understand. This research describes a relationship that has implications for the way the church takes mission. The changing world of modernity caused the Christian worldview becomes an anti-thesis of the secular worldview and other religions. This problem becomes a conflict of various ideas and believes that influences and conquers one another. One side of the church is between influences, on the other hand the church is called to reveal His truth. These problematics has arisen been since the Middle Ages when the philosopher who pioneered the teachings of humanism, reinaisance and enlightenment. The objective of this research is to introduce Christian philosophical concepts as a way how the church sees the various views of life of others. So that the church can distinguish wisely and know the values that influence other worldviews. Through this research will stimulate the church to realizes his calling as a church more effectively. By utilizing a philosophical-systematic approach, it produces answers to the questions of this study. A Christian worldview approach encourages the church to state the truth in every aspect of life and provides an important perspective for the church in the modern age to become an instrument of God's mission. ABSTRAKWawasan Dunia Kristen merupakan sebuah pendekatan yang melihat kekristenan sebagai suatu kesatuan utuh yang saling terkait. Wawasan dunia merupakan cara pandangan seseorang melihat dunia dimana pusat dari wawasan dunia itulah yang mempengaruhi seluruh budaya manusia. Hal fundamental ini tidak mudah dipahami namun ia mengendalikan cara hidup manusia. Penelitian ini menjelaskan relasi yang memiliki implikasi kepada cara gereja bermisi. Di tengah dunia modern yang semakin berubah membuktikan bagaimana wawasan dunia Kristen menjadi anti tesis dari wawasan dunia sekular dan agama lain. Masalah ini menjadi sebuah konflik dari berbagai ide dan kepercayaan yang saling mempengaruhi. Satu sisi gereja berada di antara pengaruh-pengaruh, di sisi lain gereja terpanggil untuk menyatakan kebenaran-Nya. Masalah besar ini muncul sejak abad pertengahan dimana para filusuf yang mempelopori ajaran-ajaran humanism, reinaisance dan pencerahan. Tujuan dari penelitian ini adalah memperkenalkan konsep filosofis Kristen sebagai cara pandangan gereja menilai berbagai pandangan hidup orang lain. Sehingga gereja dapat membedakan dan mengetahui nilai-nilai yang mempengaruhi wawasan dunia lain. Dengan cara memanfaatkan pendekatan filosof-sistematis maka menghasilkan jawaban dari pertanyaan dari penelitian ini. Pendekatan dengan Wawasan Dunia Kristen mendorong gereja untuk menyatakan kebenaran di setiap aspek kehidupan dan memberikan perspektif yang penting bagi gereja di abad modern sekarang untuk menjadi alat misi Tuhan.
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Esposito, John L. "Greetings from the center for Muslim‐Christian understanding." Islam and Christian–Muslim Relations 8, no. 1 (March 1997): 5. http://dx.doi.org/10.1080/09596419708721101.
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Morrison, John D. "John Calvin's Christological Assertion of Word Authority in the Context of Sixteenth Century Ecclesiological Polemics." Scottish Journal of Theology 45, no. 4 (November 1992): 465–86. http://dx.doi.org/10.1017/s0036930600049310.
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The late medieval synthesis reflected in the Fourth Lateran Council (1215) generally and in the doctrine of transubstantiation in particular established an understanding of the nature of the church and authority that was to be varied and wide in its effects. Transubstantiation as doctrine and as coalescor of Church worship laid the groundwork for a particularly formative understanding of the ekklesia of Christ. It issued in a view of immanental, divine authority and grace that would come to manifest itself in the indulgences, the treasury of merits, invocation of saints, relics, etc. To be critical of the Mass was to bring into question the entire hierarchy of the Church and its authority on earth. In this context of strong ecclesiological authority, God was reckoned primarily as immanent and immediate through the papal head. In the face of this development, John Calvin asserted that Christ, as center of all true Christian reality, is the necessary focus and the preeminent authority in and to the Church through the Word of God, the Scriptures.
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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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Hunt, Stephen. "‘Saints and Sinners: The Role of Conservative Christian Pressure Groups in the Christian Gay Debate in the UK’." Sociological Research Online 8, no. 4 (November 2003): 176–80. http://dx.doi.org/10.5153/sro.854.
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This paper considers the conservative evangelical response to the Gay Christian Movement in the UK. Increasingly the conservative constituency has been forced to reply to the propaganda and highly vociferous Christian gay lobby that has appealed to both church and secular agencies with the language of ‘Rights’. This paper identifies and outlines the strategies undertaken by conservative Christianity anti-gay groups and speculates as to their level of current and future success.
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Oakley, Lisa, Kathryn Kinmond, and Justin Humphreys. "Spiritual abuse in Christian faith settings: definition, policy and practice guidance." Journal of Adult Protection 20, no. 3/4 (August 13, 2018): 144–54. http://dx.doi.org/10.1108/jap-03-2018-0005.
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Purpose A previous publication in this journal reported the findings of a 2013 survey into people’s experiences of membership of a Christian church in the UK (author citation removed for the purposes of review). A major finding of this survey was that many people said they had been “harmed” by their experience with some labelling it as “Spiritual Abuse” (SA). Respondents in the 2013 study also stressed the importance of developing safeguarding policy and practice in this area. The purpose of this paper is to explore the findings of a more extensive survey conducted in 2017 which aims to identify people’s understanding of SA some four years after the initial work and within a context of some discussion and uncertainty around the term itself. The study also aims to assess the current status of safeguarding policy and practice in SA perpetrated against individuals in the Christian church in the UK. A secondary aim of the study is to ascertain how far understandings, policy and practice have developed since the initial survey was conducted. It is emphasised that the authors do not assert that SA is perpetrated solely in the Christian church. However, as this is their personal religious background it is the focus of this work. Design/methodology/approach A mixed methods online survey of Christians, Church attendees and members of Christian organisations was conducted in 2017. Data were analysed using descriptive statistics, inductive thematic and content analysis. Findings A clear definition of SA is required. There is an ongoing need to develop policy and practice in the area of SA in order to respond effectively to those who have these harmful experiences. Research limitations/implications This work has been conducted within the Christian faith community and thus, represents only this faith context. Accordingly, it is research with a specific group. The work would usefully be expanded to other faith contexts. Practical implications People are still being harmed by experiences in the Christian church. Safeguarding policy and practice in the area of spiritual abuse needs to be developed in the immediate future. Social implications Those working in statutory agencies, faith and community contexts need to develop an understanding of SA. Originality/value This is the largest survey conducted on the topic of SA in the Christian faith to date in the UK.
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Bräunlein, Peter. "Negotiating Charisma: The Social Dimension of Philippine Crucifixion Rituals." Asian Journal of Social Science 37, no. 6 (2009): 892–917. http://dx.doi.org/10.1163/156848409x12526657425262.
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AbstractThe Philippines are the only predominantly Christian nation in Southeast Asia. The tradition of the passion of Christ is supposed to be the centre of Philippine religiousness and the fascination with the suffering, battered and dead Christ can be regarded as a characteristic feature of Philippine lowland society. The most spectacular expressions of the so-called Philippine 'Calvary Catholicism' are flagellation and crucifixion. In 1996–1998, the author studied Philippine passion rituals in the village of Kapitangan. During the Holy Week, thousands of people mostly from Manila visit the church and observe the spectacle of ritual crucifixions on Good Friday in the churchyard. In Kapitangan, mostly women are nailed to the cross, which is, however, is not an act of volition. They act under directions 'from above', possessed by Sto. Niño or Jesus Nazareno. All of them are (faith-)healers. All of them are founders of a religious movement. In this article, the author uses Ernst Troeltsch's typology — church, sect, mysticism — as a tool to raise questions about ritual crucifixion as a focus of community and collective identity formation, both on the local and national level of society. Troeltsch's typology sheds light on the delicate relation between the Philippine 'official' church and practices of the so-called 'folk-Catholicism'. It illuminates motives and aims of the healers, who are called 'new mystics' by some scholars, and the sense of belonging of their followers. It also reveals discourses of consent and dissent among the spectators and general public, provoked by that literal re-enactment of Jesus' death.
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Jones, Stanton L., and Don E. Workman. "Homosexuality: The Behavioral Sciences and the Church." Journal of Psychology and Theology 17, no. 3 (September 1989): 213–25. http://dx.doi.org/10.1177/009164718901700302.
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Christian mental health professionals are frequently asked to comment on the issue of homosexuality and the church, and yet few are up-to-date on the current research concerning the questions they are asked. We raise four basic questions which might be asked of the Christian psychologist by the church and discuss the best answers to those questions available from the behavioral science literature. The major questions examined are: (a) Is homosexuality an intrinsically psychopathological condition? (b) Is the homosexual orientation caused by factors beyond a person's voluntary control? (c) Is change to heterosexuality impossible for the homosexual? and (d) Is the expression of erotic sexuality essential to psychological wholeness? Christian psychologists are urged to exercise caution when they attempt to articulate “consensus views” on any of these questions, as the current state of our knowledge about homosexuality is much more rudimentary than is usually acknowledged, and may have less proper impact on the ethical deliberations of the church than may be commonly thought.
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Erdozain, Dominic. "The Church of America and the Heresy of Peace." Studies in Church History 57 (May 21, 2021): 364–85. http://dx.doi.org/10.1017/stc.2021.18.
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America, said G. K. Chesterton, is a nation with the soul of a church. It is a sacred community commanding sacrificial loyalty. It is also a violent and weapon-loving civilization, in which force is tethered to patriotism and national identity. American culture is at once militarist and theological, Christian and violent. How can this paradox be explained? This article discusses the role of New England puritanism in establishing a providentialist nationalism that would define war as a theological prerogative and non-violence as heresy. It shows how theologians such as Cotton Mather identified the emerging nation of America with the sacred vessel of the Christian church to the point that ‘chosenness’ or divine election represented a blank cheque for military adventure. It also shows how theologies of peace and restraint were anathematized as not merely heretical but a form of spiritual violence against the American project. In this sense, American nationhood functions as a controlling consideration akin to an institution, and Christian pacifism serves as a charismatic critique – or inspiration. To what extent were attitudes to violence framed by models of salvation? How did identity or chosenness trump ethics or the duty of love in the puritan imagination? The article concludes with more recent observations about the relationship of the ‘institution’ of nationhood to the troublesome, fissiparous energies of peace.