Academic literature on the topic 'Church of Christ – Zimbabwe – Doctrine'
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Journal articles on the topic "Church of Christ – Zimbabwe – Doctrine"
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Chan, Simon. "The Church and the Development of Doctrine." Journal of Pentecostal Theology 13, no. 1 (2004): 57–77. http://dx.doi.org/10.1177/096673690401300104.
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AbstractDoctrines are the authoritative teachings of the Church, yet the modern church is hampered by its inability to speak authoritatively even to its own members on matters of doctrine. One reason is that doctrines are widely perceived as archaic and fixed formulations with little significance for the present day. True doctrines, in fact, are constantly developing as the Church moves towards eschatological fulfillment. Yet for doctrines to develop properly there needs to be a proper ecclesiology. The Church is not an entity that God brought into being to return creation to its original purpose after the Fall; rather, the Church is prior to creation, chosen in Christ before the creation of the world (Eph. 1.4). It is a divine-humanity, ontologically linked to Christ the Head. It is the living Body of Christ, the totus Christus.Within the continuing life of prayer and worship, the Church’s doctrines are re-enacted, renewed and developed. These acts constitute the ecclesial experience or the living tradition. The living tradition is the transmission and development of the gospel of Jesus Christ in the on-going practices of the Church through the power of the Holy Spirit. The coming of the Spirit upon the Church at Pentecost is not just to enable the Church to preach the gospel but to constitute the Church as part of the gospel itself. That is to say, the gospel story includes the story of the Spirit in the Church. The third person of the Godhead is revealed as such in his special relation to the Church. The Church, therefore, could be called the ‘polity of the Spirit’, that is, the public square in which the Spirit is especially at work to bring God’s ultimate purpose to fulfillment. There is, therefore, no separation between ecclesiology and pneumatology. They are necessary for maintaining the living tradition and ensuring the healthy development of doctrine until the Church attains unity of the faith. Pentecostals who see the Pentecost event as the distinctive mark of their identity have a special role to play: by becoming more truly catholic in their ecclesiology, they become more truly Pentecostal. This accords well with their early ecumenical instinct.
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Baker, Kimberly. "Augustine's Doctrine of the Totus Christus: Reflecting on the Church as Sacrament of Unity." Horizons 37, no. 1 (2010): 7–24. http://dx.doi.org/10.1017/s0360966900006824.
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ABSTRACTThis article examines Augustine's doctrine of the totus Christus, “the whole Christ” with Christ as Head and the Church as Body. It considers the new identity as Christ that Christians receive in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. This new identity forms the Church for mission as it joins Christ in a mission of love that unites people to one another as it unites them to God. The Church joins Christ in standing in solidarity with those in need, thus radiating Christ's unifying, transformative love in the world. The article ends with a suggestion that Augustine's view of the totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.
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Satu, Samuil-Ashton. "Preaching and Teaching Sound Doctrine Based on Christocentric Doctrine by Church Leaders for the Transformation of Church Members." Angelion: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (June 17, 2020): 47–65. http://dx.doi.org/10.38189/jan.v1i1.41.
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AbstractPreaching and teaching sound doctrine based on Christocentric doctrine is of utmost importance to Christian belief, as it is the cornerstone of the New Testament, the Holy Trinity (the Father, the Son , and the Holy Spirit), and the Apostles. So we will not do less as Christians. The purpose of a sermon is to bring about holy transformation through the Word of God in the life of the listener. The preachers need to help the audience put the Word into their lives. With respect to this, Bryan Chapell notes that “without application, a preacher has no reason to preach.” Thus he proposed five questions for the application for Christocentric doctrinal preaching, which should first be addressed to the preachers themselves. Through these questions, preachers can help to change the life of congregation by applying Christocentric doctrinal preaching. Furthermore, evidence of transformation within believers is seen in the way that the likeness and glory of Christ is increasingly reflected (2 Corinthians 3:18). The apostle Paul said, “You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ” (Romans 8:9). Believers must be led by the Spirit of God to be considered as children of God. And it is by the power of the Spirit of God that Christ is living within them. The life transformed reflects Apostle Paul's thoughts in Galatians: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Conversely, if the church leaders ignore Christocentric doctrinal preaching and the application of the Word of God in the church members’ lives, then the transformation of the believers’ lives will be thwarted. This study uses descriptive and phenomenological analysis of the data collected to find out why there is no change in some christians life-style and values. The results of this analysis will give impetus to revitalise the church to have a healthy theology for a healthy church of transformed lives in Christ Jesus.AbstrakBerkhotbah dan mengajar doktrin yang sehat berdasarkan dokrin Kristosentrik adalah terpenting dalam kepercayaan Kristen karena itulah penegasan Perjanjian Baru, Allah Trinitas (Allah Bapa, Allah Anak dan Allah Roh Kudus) dan Rasul-Rasul. Karena itu, seorang Kristen harus juga berbuat demikian. Tujuan dari khotbah ialah transformasi hidup melalui pendengaran Firman Allah. Pengkhotbah harus membantu jemaat mengapplikasikan Firman Allah dalam hidup mereka. Bryan Chapell menyatakan, “Tanpa aplikasi, seseorang pengkhotbah itu langsung tidak punya alasan untuk berkhotbah”. Dengan itu, ia menyarankan lima hal untuk penerapan atau applikasi kepada pengkhotbah terlebih dahulu. Melalui pertanyaan ini, pengkhotbah bisa membantu kehidupan jemaat untuk diubah dengan penerapan Fiman Allah berbasiskan doktrin Kristosentrik. Selain itu, bukti transformasi dalam hidup seseorang Kristen dilihat bagaimana seseorang itu kian mencerminkan gambar dan kemuliaan Kristus (2 Korintus 3:18). Rasul Paulus menyatakan, “Tetapi kamu tidak hidup dalam daging, melainkan dalam Roh, jika memang Roh Allah diam di dalam kamu. Tetapi jika orang tidak memiliki Roh Kristus, ia bukan milik Kristus” (Roma 8:9). Untuk dianggap sebagai anak-anak Tuhan,orang percaya harus dipimpin oleh Roh Allah. Dan melalui kuasa Roh Kudus, Kristus diam di dalam mereka. Hidup transformasi mencerminkan pemikiran Rasul Paulus dalam Galatia : “Namun aku hidup, tetapi bukan lagi aku sendiri yang hidup, melainkan Kristus yang hidup di dalam aku. Dan hidupku yang kuhidup sekarang di dalam daging, adalah hidup oleh iman dalam Anak Allah yang telah mengasihi aku dan menyerahkan diri-Nya untuk aku.” (Galatia 2:20). Sebaliknya, jika pemimpin gereja mengabaikan khotbah doktrin Kristosentrik dan applikasi Firman Allah dalam kehidupan jemaat, maka transformasi kehidupan jemaat akan digagalkan. Penelitian ini menggunakan kaedah deskriptif dan fenomenologi analisis atas data-data yang dikumpulkan untuk menemukan jawapan mengapa kehidupan dan cara hidup banyak jemaat tidak berubah. Hasil analisa ini akan memberi dorongan kepada gereja untuk memperoleh teologi yang sehat untuk membangun gereja yang sehat yang hidup dalam Kristus Yesus.
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Nemes, Steven. "Theology without Anathemas." Journal of Analytic Theology 9 (September 22, 2021): 180–200. http://dx.doi.org/10.12978/jat.2021-9.181913130418.
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The object of the present essay is to establish the possibility of “theology without anathemas.” First, an argument is given for the conclusion that infallible knowledge in matters of theology is not now possible. Both the Protestant doctrine of claritas scripturae and the Roman Catholic understanding of the Magisterium of the Church are rejected. Then, an alternative, “fallibilist” ecclesiology is proposed, according to which (knowingly) to belong to the Church is a matter of (understanding oneself as) having been claimed by Christ as His own. When combined with a universal doctrine of election and a highly objective and actualized doctrine of the Atonement, such a conception of the Church makes it possible to understand theology as a collaborative and cooperative effort on the part of all to understand better this Christ to whom they all always already belong.
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Ombres, Robert. "Faith, Doctrine and Roman Catholic Canon Law." Ecclesiastical Law Journal 1, no. 4 (January 1989): 33–41. http://dx.doi.org/10.1017/s0956618x00007237.
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‘It is not at all easy (humanly speaking) to wind up an Englishman to a dogmatic level’.This quotation is, of course, from Newman's Apologia, where many memorable things are said. Yet, even in England, it seems inescapable to treat of faith and doctrine if we are to consider Roman Catholic canon law. As Christian believers, consequently holding certain doctrines about Christ and his Church, we have a theology of canon law and a theology in canon law. We explore the theology of canon law whenever we consider why there is canon law at all in a Church founded on the unique saving grace of Jesus Christ, and we explore the theology in canon law whenever we consider how faith and doctrine show themselves in the making and application of canon law.
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Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (September 1996): 357–70. http://dx.doi.org/10.1017/s0034412500024409.
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It is widely believed to be a fundamental tenet of the Church of Jesus Christ of Latter-day Saints (hereafter the LDS, or Mormon, Church) that a plurality of divine beings inhabits the universe. It has often been pointed out, for example, that according to Mormon doctrine Elohim (the Father), Jesus (the Son), and the Holy Ghost are three distinct Gods.1 The traditional Christian doctrine of the Trinity is, thereby, unambiguously rejected. In light of this, it has become commonplace among Christian apologists2 to infer
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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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Pickard, Stephen. "Doctrine and Life: The Theological Legacy of Stephen Sykes." Ecclesiology 15, no. 1 (February 6, 2019): 9–22. http://dx.doi.org/10.1163/17455316-01501004.
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Throughout Stephen Sykes’ theological career a number of key themes continually re-emerged with respect to the Church, Christ, the ministry, the Christian life and the doctrinal tradition. This article offers a survey of and a commentary on these themes. It does this by employing a simple framework focusing on issues concerning Christian identity and relevance. Identity issues are considered from a personal, theological and ecclesial perspective. Relevance issues briefly cover Sykes’ concerns for the ministry of men and women and the question of power and leadership. Stephen Sykes’ theological and ecclesial leadership provide a remarkable resource and lasting legacy for the Church.
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Mpofu, Sifiso. "THE THEOLOGICAL DILEMMA VIZ-A-VIS THE MORAL OPTIONS FOR RELEVANT AND PRACTICAL MINISTRY TODAY: LESSONS FOR THE ZIMBABWE COUNCIL OF CHURCHES." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 67–85. http://dx.doi.org/10.25159/2412-4265/99.
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There are many misconceptions about the role of the church in society. This is because the church is neither a political institution nor a social organisation but a mystery of grace. The church can best be defined or understood in terms of its mission or its work. This article will explore the mission and work of the Christian church; specifically the church in Zimbabwe. One cannot talk about the Christian church without reflecting on Jesus Christ’s mission. The church is the body of Christ, the true representative of the broken body of Jesus Christ. Paradoxically, while church leaders say that they are concerned about the poor, the downtrodden, the oppressed, they seem not to fight against harmful socio- economic and political structures that dehumanise many of God’s creation. The church, as God’s compass to direct humanity for the total good of all creation, should always advocate in favour of peace and social justice. Christian leaders have a moral and social responsibility in their proclamation of the gospel of Jesus Christ in an environment which is characterised by despondency, uncertainty and fear. This paper identifies moments of prophetic resistance to social evil. It is to be noted that such a prophetic dimension is an enduring reality of the life of an authentic church, despite the complex (and at times compromising) relationship between church and state. This paper proposes possibilities for a new paradigm shift in Christian ministry with a view to toward a rebirth of a socially conscious church within the established platform of Christian ministry.
Dissertations / Theses on the topic "Church of Christ – Zimbabwe – Doctrine"
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Fehl, Adrian John. "Karl Barth's doctrine of the church a Christian Churches/Churches of Christ perspective /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Allert, Craig Douglas. "The doctrine of the nature of the resurrection body in the early church, 100-451." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Donnelly, Jason. "Ecclesiology in Motion: Ecumenical Vocation and the Developing Ecclesial Identity and Self-Understanding of the United Church of Christ (USA)." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3754.
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Thesis advisor: Mark S. BurrowsEcclesiology in Motion: Ecumenical Vocation and the Developing Ecclesial Identity and Self-Understanding of the United Church of Christ (USA) By: Jason M. Donnelly Advisor: Mark S. BurrowsThis study explores the question of ecclesiology in the United Church of Christ by presenting a historically descriptive account of this church's developing ecclesial identity and self-understanding during the last two decades of the twentieth century. Chapter one, "Ecumenical Vocation and the Question of Ecclesiology in the United Church of Christ" considers the context and composition of the organic union that established the United Church of Christ in 1957, engages the founding documents and early developments of the UCC's ecclesial identity and self-understanding up to 1982, and situates this study within its larger historical, ecumenical, and theological contexts. Chapter two, "Corporate Expressions of Ecclesial Identity in the United Church of Christ" examines the emergence of a theologically descriptive tradition of ecclesial identity and self-understanding in the UCC. Proposing that this united and uniting church developed its own ecclesiological tradition in the process of responding to a series of ecumenical texts from the 1980s, this central chapter charts the gathering momentum of a maturing ecclesiological tradition evident in the processes and corporate responses of the UCC to these ecumenical texts as the young church remained faithful to its ecumenical vocation by adapting to an ecumenical context vastly different from the one that inspired the creation of the UCC in 1957. The four ecumenical texts that provoked these corporate expressions of the UCC's ecclesial identity between 1982 and 1995 include: Baptism, Eucharist and Ministry, the 1982 text produced by the Faith and Order Commission of the World Council of Churches; An Invitation to Action, the 1984 text produced from Series III of the Lutheran-Reformed Dialogue; The COCU Consensus, the 1984 text presented to the member churches of the Consultation on Church Union for formal action; and Churches in Covenant Communion, the 1988 text, also presented to the member churches of the Consultation on Church Union for formal action.Chapter three, "Deepening Ecclesial Self-Understanding" briefly explores the origins and ecclesiological significance of the UCC's three full-communion agreements, focusing primarily on the theological content behind the UCC's most recent full-communion agreement with the Evangelical Lutheran Church in America, the Presbyterian Church (USA), and the Reformed Church of America.Chapter four, "Assembling the Expressions of Ecclesial Self-Understanding" presents the theological content expressed in the four corporate texts considered in chapter two in conversation with The Nature and Mission of the Church.Chapter five, "Conclusion" provides a brief overview of the study and suggestively explores the significance of what has been advanced in relation to the ecumenical movement in general and the UCC's ecclesiology in motion in particular
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Litchfield, Allen W. "Behind the Veil: The Heavenly Mother Concept Among Members of Women's Support Groups in The Church of Jesus Christ of Latter-Day Saints." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,23533.
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Whitehead, Kevin Douglas. "An Analysis of the Teaching Aids Provided for Sunday School Teachers in The Church of Jesus Christ of Latter-day Saints." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2034.
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Teaching is, and always has been, important in the work of The Church of Jesus Christ of Latter-day Saints. As one of the auxiliaries of the Church, the Sunday School has made an ongoing effort to provide effective teaching aids for its teachers in order to improve instruction in the Church. This work documents and examines change in principles of gospel teaching over the course of a century. By comparing teaching aids provided for Gospel Doctrine teachers in different time periods with guidelines found in the scriptures and words of modern prophets this work seeks to increase understanding of themes and fundamentals of inspired teaching in the Church.
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Masengwe, Gift. "The Church of Christ in Zimbabwe Identity- and Mission-Continuity (in Diversity)." Thesis, 2020. http://hdl.handle.net/10500/27661.
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The study of the Church of Christ’s ‘Identity- and Mission-Continuity’ in the Zimbabwean context explores how the Christian faith should be interpreted and contextualised in Africa. The Church of Christ in Zimbabe (COCZ) is a Christian movement claiming to be representative of the ethos of the Church that was founded by Jesus Christ on the day of Pentcost. The thesis raises critical questions of Christian identity and transformation in missionary founded churches like the COCZ in an attempt to contribute towards a locally based study of the Church. Consciousness to being a Church founded by Jesus Christ has implications for Christian unity (oneness) and ecumenism in the COCZ, and its wider Christian networks1. Use of its theological tenets, which are indeed congruent with its projected identity, to explore its history when it came to Zimbabwe in relationship to its founding charism helped because of scarcity of literature on the history of Christian denominations in Zimbabwe.
This thesis has followed four objectives that are related to the four stages of experiences by the Church Jesus Christ founded, namely, the (1) early Church, (2) reformation evangelism, (3) missionary enterprise and, (4) contemporary (African) expressions of the faith. This study has investigated the origin and reasons for the formation of the Church in the midst of others; and why its missionaries chose Zimbabwe where there were other denominations. Local experiences of the Church after the departure of white missionaries motivated this study with questions on how the process of inculturating the gospel in the COCZ raised, especially the tension between continuity and discontinuity, linking and delinking, similarity and dissimilarity as well as diversity and diference. Creative synthesis on what Jesus intended; what missionaries brought; and what the God of history is doing in the contemporary life and efforts of the Church were implied and/or explicated.
Using a two-pronged approach to the study, the thesis has, first, unearthed (primary) documents like minutes from church board meetings by Europeans (with misionary thinking that developed from these origins), to contextual (secondary) documents (on how local theologians in the context have engaged the different Christian doctrines in the Zimbabwean context). Secondly, an empirical method was used to interview and distribute questionnaires to a number of individuals, inclusive of those who were in the COCZ leadership and ordinary members. Data collection tools were semi-structured, giving respondents freedom to express themselves and/or their views on what the COCZ was doing and what they believe must be done. Data from interviews and questionnaires were correlated with views expressed in the written sources. The data was interpreted heuristically, in order to give light to new knowledge that was being formed in the process. As an interpretive tool, hermeneutics (the phenomenological approach using Atlas.ti 8 (SPSS, Nvivo 8) - for verbatim transcription) was made key in looking into the context, culture and religion of the COCZ.
The thesis attempted to create a dialogue by relating identity, communal ontology and epistemology to the empirical study findings, literature and the methodology. Ecology and gender were some of the indispensable aspects of theology, crucial for human survival, harmony and peace that were discussed because they were neglected in the COCZ. The thesis also revisted differences and similitudes found in the gospel in relationship to the intended and unintended
1 Unity and oneness expressed in John 17 [“Et Unum Sint” – That they may be one], emphasise the sociality of the Godhood through the doctrine of perichoresis, which is unity of the Godhead in the economy (our) of salvation.
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cultural contributions of the Ndebele and Shona so far, with the purpose of repositioning the COCZ within its own transformative framework. This helps the Church with a strategy of how to model its theology in an African context and how to learn from its past with the view to transform itself for the 21st century Zimbabwe.
The study is not exhaustive on the nature, history and mission of the COCZ, and many avenues like hermeneutics, church polity, public theology, conflict studies and church doctrine can be carried out using the COCZ as a case study. In all, the study has laid a foundation for the contextualization, evangelization, inculturation and incarnation of the gospel of Jesus Christ through the COCZ in a postmodernist society.Philosophy, Practical and Systematic Theology
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CHANG, YU-Yen, and 張瑜晏. "Treatise of Doctrine tothe Church of Jesus Christ of Latter-Day Saints." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/74916342418857180068.
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碩士東海大學
宗教研究所
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Abstract The Church of Jesus Christ of Latter-Day-Saints was built in 1830 by Joseph Smith in New York of American, and then moved to Utah westwards. It emphasizes the significance of the Book of Mormon, so be called The Mormons or The Mormonism. Its title “LDS Church” is more popular In American Society. LDS church is similarly to Christianity religion; however it is not a Christianity church. The major differences on theology could be gotten by “the 13 Articles of Faith” by Joseph Smith in. 1842. “The Book of Mormon” and “Bible is translated correctly”, they believe, is God’s words. They also believe God’s revelation is still unceasing from ancient to the present. The highest level is General Authorities, including the first Presidency and Quorums of the Twelve Apostles; they are prophets, foresights, and revelators. LDS Church is a Restored Church. It followed the organization of the church of Jesus Christ in former times, including ordinances, administrations. LDS Church negates Trinity of Christianity. In the first vision of Joseph, God and Jesus Christ, they have a tangible of body and bones. “Holy Ghost” is a spirit that has the form and likeness of a man. They are three in a group, not Trinity. The Gospel principles are Faith in Jesus Christ, Repentance, Baptism, confirmation, the gift of Holy Ghost, go to Temple. The Salvation can be gotten on Standard Sequence in Ordinary and worthy. The Doctrine of LDS Church is a salvation Doctrine.
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Hlatywayo, Jairos D. "On being the 'salt of the earth' : a case study of the United Church of Christ as a community asset in Chipinge, Zimbabwe." Thesis, 2007. http://hdl.handle.net/10413/939.
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The research investigates whether it is appropriate, practically and theologically, to think of
the United Church of Christ in Chipinge, Zimbabwe as a community as set in the struggle
against poverty. A number of key questions were asked and explored concerning the context
of poverty in Chipinge, the theological grounds for understanding itself as a community asset
in the struggle against poverty in Chipinge, and whether the 'asset portfolio' can actually
contribute to the eradication of poverty.
The thesis is rooted in a contemporary development approach known as Asset Based
Community Development which argues that sustainable community life is built on what
exists in a community rather than what is lacking. The theory and its relevance are explored
in the thesis. Further, drawing on contemporary thinking about missiology and ecclesiology,
the thesis argues whether the Church should understand itself as a 'community asset'. This
leads to the use of the metaphor taken from Matthew 5: 13, where the people of God are
called to be ' the salt of the earth' who would draw others together into a living relationship
with God. It is argued that being the salt of the earth requires the Church to take faith into
action through utilizing the God given gifts which are available in the Church and Chipinge
community.
Through a key informant survey of the pastors from seventeen UCC Churches in Chipinge.
the thesis demonstrates that the United Church of Christ (UCC) in Chipinge, Zimbabwe, has
a range of assets, or what we could call an "asset portfolio" which can and should contribute
to the struggle against poverty in the region.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.
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Reynolds, James Jemeyira. "A critical analysis of the interpretation of the doctrine of justification by faith alone by the Lutheran Church of Christ in Nigeria, Gongola Diocese." Thesis, 2012. http://hdl.handle.net/10413/8851.
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This study examined the issues of the interpretation, transmission and appropriation of the doctrine of justification by faith alone within the context of the Lutheran Church in Nigeria, Gongola Diocese. Using contextualization as my main tool in this exploration, I argue that intercultural communication holds the key to unlocking how effectively and appropriately these three engagements with theology are executed within the context of this study. The Lutheran church and indeed most Protestant denominations assert that justification by faith alone is the cardinal doctrine of Christianity. Scholars are however concerned that there is great level of ignorance among members and misappropriation of justification by faith alone in the lives of members of these denominations. Many reasons were advanced as being responsible for this, some of which include: its absence from the preaching agenda of Protestant pulpits, and inadequate teaching from the church, its clergy and theological educators. Other reasons are its failure to be shown to be clearly applicable to lived experiences of the people in their contemporary challenges. The message of justification by faith alone has not been adequately translated into people's social, and religious-cultural world views.
The LCCN as an institution subscribes to Luther's teachings as expressed in his writings and taught by the Lutheran Church globally. However, the LCCN is faced with the problem of how to transmit the meaning of justification by faith alone to its members. This study therefore sought to investigate the underlying factors for this development. The question that the study wished to answer was: How does the interpretation of justification by faith alone by the Lutheran Church of Christ in Nigeria (as an institution) enhance its understanding and appropriation by members and serves as a guide in this study? In attempting to answer this question three theories were used as framework with which to test the church's interpretation of this doctrine. These theories are: 1) gospel and culture in dialogue; 2) translatability, and 3) contextual theological education programmes for the training of both clergy and laity.
This is an empirical qualitative study and was structured into eight chapters. Participants in this study were categorized into five groups: church leaders, seminary lecturers, clergy, seminary students, and lay members. Through in-depth interviews and focus group discussions with participants, relevant data was generated and analysed manually. The study found that the LCCN's interpretation of justification by faith alone is detached from the religious and cultural world view of its members; this has in turn created a conflict in how it is understood and appropriated in their lived experiences. The message of justification by faith (the gospel) has not been allowed to engage in dialogue with the culture of the people, rather culture is perceived as evil or something to be avoided. Thus, I argue that this failure on the part of the missionaries and the indigenous leadership of the LCCN to employ intercultural communication in transmitting the message of justification by faith alone is the major cause of the problem. Most of the participants including the leaders of the church acknowledged that the church, the seminary and the clergy have not been faithful in transmitting the appropriate message of justification by faith alone. The conclusion of this study therefore, is that the LCCN's interpretation of justification by faith alone does not enhance its understanding and appropriation by members. This thesis proposes that the Lunguda practice of ntsandah provides an entry point for a proper informed interpretation of justification by faith alone. For this to be possible, the gospel and culture must engage in dialogue through viable a contextual theological education programme for the training of both clergy and the laity.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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Mhaka, Vushebwashe. ""Becoming a Christ for your neighbour" : exploring Luther's notion of neighbourliness in light of ukama and ubuntu in the Zimbabwean Lutheran church." Thesis, 2010. http://hdl.handle.net/10413/2879.
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The history of conflict in the Evangelical Lutheran Church in Zimbabwe (ELCZ) has had negative results for the life of the church. This history has seen at its best the disintegration of the strongest social cords that ever existed, including the indigenous resources ubuntu and ukama. In the communal life of the Shona and the Ndebele in Zimbabwe, the concepts of ukama and ubuntu challenge, in a neighbourly way, negative views that people hold against each another. This position is strengthened by Luther’s teaching on neighbourliness through the metaphor of “becoming a Christ for your neighbour.” This metaphor expresses the deeper relationship that exists within members of the same faith shared with those outside their boundaries. Luther’s notion of neighbourliness can be combined with the local resources to achieve unity and break tensions within the local communities in Zimbabwe. Divisions and tensions tarnish human identities and mar the future potential of people in the country in general. Besides, the tensions and divisions distract the vision and purpose of the church in society. An indigenous African theology of unity can be constructed to counter the dehumanization of humanity. This study attempts to construct a local theological framework of unity that can guide the ELCZ in the continuing divisions and tensions that exist.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.
Books on the topic "Church of Christ – Zimbabwe – Doctrine"
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Endangered heritage: An evaluation of Church of Christ doctrine. Joplin, Mo: College Press, 1991.
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Brewster, Hoyt W. Doctrine & Covenants encyclopedia. Salt Lake City, Utah: Bookcraft, 1988.
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Brewster, Hoyt W. Doctrine & Covenants encyclopedia. Salt Lake City, Utah: Deseret Book, 2012.
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Jackson, Amos R. Correlation of Muslim doctrine and Latter-day Saint doctrine: Based upon holy scriptures. Sandy, UT: Agreka Books, 1997.
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Freedom with order: The doctrine of the church in the United Church of Christ. New York: United Church Press, 1987.
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Doctrine and Covenants reference companion. Salt Lake City, Utah: Deseret Book, 2012.
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Millett, Robert L., ed. Talking doctrine: Mormons and Evangelicals in conversation. Downer's Grove, IL: IVP Academic, 2015.
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Little-known stories about The Doctrine & Covenants. Springville, Utah: CFI an imprint of Cedar Fort, Inc., 2012.
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A reason for faith: Navigating LDS doctrine and Church history. Provo, Utah: Religious Studies Center, Brigham Young University, 2016.
Find full textBook chapters on the topic "Church of Christ – Zimbabwe – Doctrine"
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Prevot, Andrew. "Mystical Bodies of Christ: Human, Crucified, and Beloved." In Beyond the Doctrine of Man, 134–60. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286898.003.0007.
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As one way to contribute to the decolonization of Christian theology, Prevot seeks to reexamine and reformulate the doctrine of the mystical body of Christ. He argues that, in addition to referring to the church and the sacrament of the Eucharist, the idea of a “mystical body of Christ” may be understood in a more decolonially significant way to refer to each human body insofar as it is united with Christ’s humanity and especially to each crucified body, including the bodies of black, indigenous, and female victims of colonial modernity. By virtue of its humanity and its suffering, each of these bodies is a mystical body of Christ. Moreover, Prevot contends that the idea of a spousal union of bodies in freedom and love (the two becoming one flesh), which has similarly been employed to symbolize the church, may also be interpreted in a more decolonially significant way as an indictment of the sexual coercion and objectification endemic to colonial modernity and as an affirmation of the divine loveliness of darkly colored, variously shaped, and otherwise marginalized bodies which this violently colonized world deems ugly or undesirable.
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"14. The “Twofold Grace of God” and Calvin’s Doctrine of the Church and Sacraments." In Accepted and Renewed in Christ, 208–28. Göttingen: Vandenhoeck & Ruprecht, 2007. http://dx.doi.org/10.13109/9783666569104.208.
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Stanley, Brian. "Is Christ Divided?" In Christianity in the Twentieth Century, 127–49. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0007.
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This chapter examines the ecumenical movement. The twentieth century has sometimes been denominated by historians of Christianity as “the ecumenical century.” Narratives of the ecumenical movement typically begin with the World Missionary Conference, held in Edinburgh in June of 1910, which assembled some 1,215 Protestant delegates from various parts of the globe to devise a more effective common strategy for the evangelization of the world. Viewed with the benefit of hindsight, the Edinburgh conference has been widely identified as the birthplace of the formal ecumenical movement. Without it, there would be no World Council of Churches. Yet serious attempts to bridge divisions between Protestant Christians were already under way in India and China before 1910. Furthermore, the World Missionary Conference was precisely that—a gathering of mission executives and missionaries convened to consider questions of missionary policy. Delegates represented missionary agencies rather than churches, and discussion of questions of doctrine and church order was forbidden, in deference to the Church of England, whose endorsement would not have been given if the conference had been expected to discuss matters of faith and order with Nonconformists. The chapter then looks at the failure and success of the ecumenical movement.
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Dusenbury, David Lloyd. "“Christ Himself Committed Robberies”." In The Innocence of Pontius Pilate, 39–48. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197602799.003.0005.
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It is strange that historians of early Christianity and have not made more of this, but in the years before his death Rome’s last pagan emperor, Maximin Daia (or Daza), tried to halt Constantine’s Christian revolution by promulgating a text entitled Memoirs of Pilate. One of the last tactical moves of Rome’s last pagan emperor, therefore, centered on the figure of Pilate. What is more, Daia’s Memoirs of Pilate seem to have dramatized the Roman’s innocence. In a broad sense, we could say that the last political doctrine promulgated by Rome’s last pagan emperor was—the innocence of Pontius Pilate. It is Pilate’s name which seems to preside, in Daia’s eastern territories, during Rome’s final concerted persecution of the church. This chapter shows what we know about Daia’s Memoirs of Pilate, and why they are of world-historical significance.
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Pollard, John. "Vivat Christus Rex! The Cult of Christ the King, Vatican Apologetics, Catholic Action, and the Far Right." In Defending the Faith, 57–73. British Academy, 2021. http://dx.doi.org/10.5871/bacad/9780197266915.003.0004.
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This essay will explore the origins of the cult and doctrine of Christ the King in the encyclicals of pope Pius XI and the role which the doctrine it played in his closely-twinned strategies of ‘a Christian restoration of society in a Catholic sense’ and the propaganda battles with the Church’s enemies, especially Communism, as the theological inspiration of Catholic lay mobilisation through the organisations of Catholic Action in the world-wide Church, from the early 1920s to the 1960s. Focussed on the use of the doctrine of Christus Rex as the key tool of Vatican apologetics against the enemies of the Roman Catholic Church, the essay will also show how it came to be exploited by more right-wing Catholic groups in the inter-war period, and how it has remained a major weapon in the armoury of traditionalist Catholics, as well as far right groups, down to the present day.
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Tietz, Christiane. "“The White Whale”." In Karl Barth, 362–82. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198852469.003.0013.
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Barth’s Church Dogmatics is the most extensive theological work of the twentieth century. Barth worked on it from 1932 until 1967, reconceptualizing theology from the very foundations. He distinguishes three forms of the Word of God, avoiding a biblicistic reading of the Bible. The doctrine of the Trinity is a consequent exposition of the concept of God’s self-revelation in Jesus Christ. This God is the one who loves in freedom, that is who relates to human beings because of grace. Barth therefore completely transforms the Reformed doctrine of double predestination. The doctrine of creation as well has to be derived from God’s self-revelation; God created the world because God wanted a covenantal partner. To this creation belong shadow sides as well as nothingness. God in Jesus Christ entered the confrontation with nothingness and reconciled the world with God. Only from reconciliation can we understand the essence of sin.
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Simaika, Samir, and Nevine Henein. "The Coptic and Ethiopian Dispute over Deir al-Sultan in Jerusalem." In Marcus Simaika. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774168239.003.0012.
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This chapter discusses Marcus Simaika's involvement in the dispute between the Copts and Ethiopians regarding what is known as Deir al-Sultan or the Imperial Monastery in Jerusalem. Ethiopia has long been acquainted with monotheism, and the Ethiopian Church is the largest of all the Oriental Orthodox churches. The Coptic Orthodox Church of Alexandria has a longstanding relationship with the Ethiopian Orthodox Tawahedo Church and the Eritrean Orthodox Tawahedo Church. Tawahedo means 'unified,' referring to the single unified nature of Christ, as opposed to the belief in the two natures of Christ held by the Roman Catholic and Eastern Orthodox churches. The patriarchs of Alexandria, Antioch, Jerusalem, and many others had refused to accept the two-natures doctrine decreed by the Council of Chalcedon in 451, and these churches are sometimes referred to as monophysite. Simaika maintained that Deir al-Sultan belonged to the Coptic community from time immemorial.
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Drake, K. J. "Zwingli and the Birth of the extra Calvinisticum." In The Flesh of the Word, 19–76. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197567944.003.0002.
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This chapter demonstrates not only that Ulrich Zwingli was the first theologian of the Reformation period to articulate the extra Calvinisticum in its full form but that, contrary to common scholarly opinion, this doctrine was not a reaction to Martin Luther’s doctrine of ubiquity but preceded it. Through analysis of Zwingli’s works before the Marburg Colloquy the chapter demonstrates that Zwingli articulated the extra as one plank in his goal to reform the Zurich church and elaborated it over time in response to Lutheran polemics. At stake for him was nothing less than the soteriological role of Christ as the Mediator between God and man. Zwingli articulates the extra through reflection upon the logic of satisfaction, the ascension of Christ, the hypostatic union, and communicatio idiomatum to defend his understanding of Christ’s presence in the Eucharist.
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MacKay, Michael Hubbard. "Introduction." In Prophetic Authority, 1–8. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0001.
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In 2008, Mormon presidential candidate Mitt Romney apologetically addressed the problem of “theocratic tyranny” in the lead-up to the election, declaring, “I will put no doctrine of any church above the plain duties of the office and the sovereign authority of the law.” Comparing himself to John F. Kennedy, who faced similar questions about his faith as a Catholic during the presidential election of 1960, Romney acknowledged the issues surrounding the sovereign authority held by the Mormon prophet and president of the Church of Jesus Christ of Latter-day Saints....
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"Patristic Theologies of Salvation." In Christian Theologies of Salvation, edited by D. H. Williams. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0002.
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Part I, on patristic theologies of salvation, covers Origen, Irenaeus, Augustine, Athanasius, and the Cappadocians. This overview chapter demonstrates that although the patristic era of the church never produced a unified or systematic theory of salvation, the ancient writers were diligent to articulate pastoral and practical doctrine helpful to their congregations, which certainly included teaching about salvation. Williams overviews the differing approaches regarding salvation early theologians constructed, while explaining how the early church writings focused primarily on the giver of salvation through Christ rather than on the receiver of salvation in the individual.