Log in

Relevant bibliographies by topics / Church of the Abiding Presence / Journal articles

To see the other types of publications on this topic, follow the link: Church of the Abiding Presence.

Journal articles on the topic 'Church of the Abiding Presence'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Church of the Abiding Presence.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Yoder, Jason J. "The Trinity and Christian Witness to Muslims." Missiology: An International Review 22, no. 3 (July 1994): 339–46. http://dx.doi.org/10.1177/009182969402200303.

Full text

Abstract:

As the early Christians experienced the sustaining will, the saving love, and the abiding presence of the one God, they were led to conceive of God as a threefold unity. Various historical developments have contributed to a persistent misunderstanding of the Trinity by Muslims. Following the pattern of the development of the doctrine in the early church, the Christian should invite the Muslim to experience personally the one God who sustains, saves, and abides. Such an invitation will be acknowledged to the degree that the life of the witness embodies the truths and qualities which the Trinity represents.

APA, Harvard, Vancouver, ISO, and other styles

2

Ireland, Jerry M. "A Classical Pentecostal Approach to Discipleship in Missions." Journal of Pentecostal Theology 28, no. 2 (September 14, 2019): 243–66. http://dx.doi.org/10.1163/17455251-02802007.

Full text

Abstract:

Most contemporary Pentecostal missiologies advocate a move away from classical Pentecostalism’s historic emphasis on the priority of evangelization (commonly described as the narrow sense of missions). In many ways this move parallels similar missiological perspectives among Evangelicals through the influence of the Lausanne Congresses between 1974 and 2010. In this essay the author argues that Scripture does not emphasize the church’s call to transform the world but the church’s need to be transformed itself within the world as a testimony of God’s abiding presence. Building especially on the work of Paul Pomerville, Johannes Blauw, and Harry Boer, the author offers a fresh take on an old missiology, one in which the church in the age of the Spirit must especially be understood in light of God’s concern for the nations.

APA, Harvard, Vancouver, ISO, and other styles

3

Johnson, Nancy Revelle. "An Abiding Presence." Sewanee Review 121, no. 4 (2013): lxxx—lxxxii. http://dx.doi.org/10.1353/sew.2013.0091.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Weaver, Rebecca H. "Wealth and Poverty in the Early Church." Interpretation: A Journal of Bible and Theology 41, no. 4 (October 1987): 368–81. http://dx.doi.org/10.1177/002096438704100405.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Popoola, Ifeoluwa Tobi, and Peace Ojo. "Safety abiding in the owner's presence." Accounting, Auditing & Accountability Journal 34, no. 2 (February 4, 2021): 484. http://dx.doi.org/10.1108/aaaj-02-2021-110.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Barber, Stuart. "The Restoration of Listed Rural Churches to the Community: A Personal View from Suffolk." Ecclesiastical Law Journal 7, no. 35 (July 2004): 462–65. http://dx.doi.org/10.1017/s0956618x00005640.

Full text

Abstract:

The parish church is: held upon trust for the parishioners. The abiding theme is one of temporary custodianship. Today's generation holds on trust its inheritance from former generations for the glorification of God in the present and in the future.1.

APA, Harvard, Vancouver, ISO, and other styles

7

Shcotkina, K. "What is the Ethics of Faith?" Ukrainian Religious Studies, no. 36 (October 25, 2005): 158–64. http://dx.doi.org/10.32420/2005.36.1663.

Full text

Abstract:

An inexperienced law-abiding citizen, far from the intricacies of church-state relations, the turmoil surrounding the newly devised Ethics of Faith course and the firm intention of the Ministry of Education and Science to develop and introduce this course from September 1 this year should surprise. "Where to rush into such a heat"? What is the Ethics of Faith? And, most importantly, democratic or undemocratic? Is it advisable or inappropriate? After all, it would seem simpler - let everyone play in their own territory: the school - gives knowledge, the family - deals with the upbringing of the child and decides whether to be religious or not, the church educates the children entrusted to them by the family, appropriate values and outlook.

APA, Harvard, Vancouver, ISO, and other styles

8

Brueggemann, Walter. "The Third World of Evangelical Imagination." Horizons in Biblical Theology 8, no. 2 (1986): 61–84. http://dx.doi.org/10.1163/187122086x00096.

Full text

Abstract:

AbstractThe faithful practice of ministry in the church is rooted in the abiding claims of the Gospel. But that faithful practice is also in part shaped by and responsive to the particular social setting of the church. In these comments, I want to reflect on the practice of ministry which is increasingly squeezed between a greedy secularism through which we become brutalized, and reactive religious fearfulness that provides alternative grounds for the same brutalization. (I add as a footnote that a kind of uncommitted religious sensitivity without serious cost does not help us either, but that is not a part of this present discussion.) What is at issue in this squeeze play between greedy secularism and religious fearfulness is the integrity of ministry itself.

APA, Harvard, Vancouver, ISO, and other styles

9

Pastushenya, Aleksandr. "Psychological concept of the convict’s readiness for a law-abiding lifestyle." International penitentiary journal 2, no. 1 (April 30, 2020): 27–45. http://dx.doi.org/10.33463/2712-7737.2020.02(1-3).1.027-045.

Full text

Abstract:

The article presents the concept of readiness of the convict’s personality for a law-abiding lifestyle, the provisions of which provide theoretical grounds for diagnosing such readiness and determining the system of psychological and pedagogical tasks for its formation in the correctional process. The concept provides a general understanding and the main components of the personality’s readiness for a law-abiding lifestyle; the spheres of life activity, in relation to which it should be formed; a system of psychological properties that form it, that are essential in determining law-abiding behavior and lifestyle in general. The author comes to the conclusion that the readiness of the convicted person to a law-abiding lifestyle is a system of psychological characteristics of the person, which act as internal prerequisites for the implementation of socially adapted life activities, preventing illegal acts. It is possible to distinguish three main components: 1) motivational-volitional attitude to lead a law-abiding lifestyle, which is the presence of desires to establish such a lifestyle, combined with volitional attitudes to implement them, observing self-discipline; 2) preparation for the legitimate solution of life’s problems, ensuring the satisfaction of their needs and legitimate interests as a system of evaluation and guidance ideas, labor and social knowledge, skills and abilities; 3) anti-criminal stability, which expresses the rejection of illegal ways of action and the ability to resist criminal influences and circumstances. The main areas of life, in relation to which it is necessary to form a readiness to act lawfully and be socially adapted, are: the sphere of material support of life; the sphere of interaction with other people; the sphere of performance of legally established duties; the sphere of leisure and entertainment. In relation to each area, it is necessary to form not only readiness for law-abiding behavior and solving life’s problems in a legal way, but also stability against committing illegal and deviant acts that carry the risk of committing such acts. The psychological essence of the convict’s readiness for a law-abiding lifestyle is a system of psychological characteristics of the personality that are essential in determining law-abiding life in conditions of freedom.

APA, Harvard, Vancouver, ISO, and other styles

10

Czyżewski, Bogdan. "Herezje wczesnochrześcijańskie – zagadnienia wprowadzające." Vox Patrum 68 (December 23, 2018): 7–20. http://dx.doi.org/10.31743/vp.3327.

Full text

Abstract:

In the times of the Church Fathers the notion of heresy was related to the false doctrine what became the cause of derogations from the unity of the Church. It was a false tenet about God, hence the Fathers of the Church tried to define not only mistakes created within the Church, but also to develop orthodox doctrine. Due to the vastness of the this subject authors and texts defining heresies were selected. Firstly, attention was drawn on the Greek term a†resij contained in pagan literature and the writings of the New Testament, which allowed to see what was the impact, especially the biblical definition of heresy, on the understanding of the early Christian writers, especially before the first Council of Nice in 325. It was also necessary to ask about the origin of heresy and its characteristics. Fathers affirmed unequivocally that their creation were associated mainly with making the wrong choices. The result of this were incorrect relations of heretics to the truth and to the Church, wrong image of God and abiding in stubbornness. Fathers also attempted to define more precisely the scope of meaning of schism and heresy, which are concepts often used as synonyms.

APA, Harvard, Vancouver, ISO, and other styles

11

Shirley, Chris. "Overcoming Digital Distance: The Challenge of Developing Relational Disciples in the Internet Age." Christian Education Journal: Research on Educational Ministry 14, no. 2 (November 2017): 376–90. http://dx.doi.org/10.1177/073989131701400210.

Full text

Abstract:

Jesus' model for discipleship (John 15:1–16) is grounded within a context of human and divine relationships: abiding in Christ, fellowshipping with other disciples, and ministering to needs of others in the world and in the church. As the Christian community becomes increasingly reliant on digital technology and the Internet to provide an environment and resources for disciple-making we must also be familiar with the available options and understand the benefits and limitations of using these methods as we seek to establish and enhance these essential spiritual relationships.

APA, Harvard, Vancouver, ISO, and other styles

12

Withun, David. ""A Dark, Abiding, Signing Africanist Presence" in Walker Percy’s Dr. Tom More Novels." Coastal Review 11, no. 1 (2019): 1–18. http://dx.doi.org/10.20429/cr.2019.110101.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Fumanti, Mattia. "“Virtuous Citizenship”:Ethnicity and Encapsulation among Akan-Speaking Ghanaian Methodists in London." African Diaspora 3, no. 1 (2010): 12–41. http://dx.doi.org/10.1163/187254610x505655.

Full text

Abstract:

Abstract Akan-speaking Methodists in London make sense of their diasporic experience by claiming ‘virtuous’ citizenship. Regardless of their legal and formal status, they feel themselves to be citizens of Britain as Methodists, workers and law-abiding subjects. Active membership in the British Methodist church, conceived as an English transnational polity extending to Ghana, allows for this alternative construction, rooted in Methodist Christian ideology of universal and selfless love, and the Akan concept of tema ‐ empathy for the pain of others, expressed in moral and material obligations to humanity at large, and family or fellowship members. Encapsulation in ethnically exclusive fellowships has become, however, highly problematic for the British Methodist Church whose internal conversation mirrors wider debates in Britain on multiculturalism and immigrant citizenship. Ghanaians themselves are increasingly aware of this critique, but for them ethnic fellowships do not imply exclusion or exclusiveness: they are the loci where people’s agency is experienced, and where they gain recognition and distinction.

APA, Harvard, Vancouver, ISO, and other styles

14

LILLBACK, PETER A. "The Holy Spirit in the Gospels." Unio Cum Christo 2, no. 2 (October 1, 2016): 115. http://dx.doi.org/10.35285/ucc2.2.2016.art7.

Full text

Abstract:

Abstract: The Synoptics emphasize the eschatological signiﬁcance of the Holy Spirit in relation to the earthly Messiah, who speaks God’s word. Johannine theology highlights the sending of the Spirit from a post-Pentecost perspective. As paraklētos, the coming Spirit is promised to bring to mind the teachings of the Lord. The word paraklētos expresses facets of this “helper,” or “comforter,” that are analogous to Christ’s. The paraklētos also comes alongside believers, enabling them to embrace the gospel, to fulﬁll the multifaceted ministries of the gospel, and to convict the unbelieving world. The abiding signiﬁcance for the church is not identiﬁed in charismatic manifestations but in the believer’s relationship with and witness to Christ.

APA, Harvard, Vancouver, ISO, and other styles

15

Wizeman, William. "The Virgin Mary in the Reign of Mary Tudor." Studies in Church History 39 (2004): 239–48. http://dx.doi.org/10.1017/s0424208400015126.

Full text

Abstract:

Evidence of devotion to the Virgin Mary in the restored Catholic Church of the reign of Mary Tudor survives in numerous religious texts published from 1553 to 1558. These sermons, catechetical texts, primers, and books of devotion and polemic were written to aid the restoration of early modern Catholicism in England after twenty years of religious tumult. By considering how these texts treat devotion to Mary, it is possible to answer two questions. First, was the cult of the saints in Marian England, particularly that of the Virgin, ‘one of [t]he abiding casualties of the preceding reformations’, as Ronald Hutton has argued from the few gilds and pilgrimage centres restored during this period? Secondly, does devotion to the Virgin present any clues as to the nature of the Marian Church? Did it hark back to the Church of the 1520s? Did it embrace much evangelical belief and eschew much traditional religion, as Lucy Wooding argues in her recent monograph? Or was it akin to the Catholic Reformation in Europe? In order to answer these questions, it would be useful to begin by evaluating two texts that possessed semi-official status in the Marian Church, the use and frequent printing of which were encouraged by the likes of Cardinal Pole: Bishop Edmund Bonner of London’s catechetical work, A Profitable Doctryne, and the Wayland Primer, both printed in 1555.

APA, Harvard, Vancouver, ISO, and other styles

16

Hartzell, K. D. "A fragment of a tenth-century English sacramentary." Anglo-Saxon England 46 (December 2017): 259–70. http://dx.doi.org/10.1017/s026367511800008x.

Full text

Abstract:

AbstractAn abiding concern for scholars of the presence of music in Anglo-Saxon England is whether parochial witnesses can reflect a more comprehensive reality. This article discusses a hitherto undiscovered source of information pertinent to this topic. Its conclusions are not as precise as one would want, due to the source's fragmentary nature, but they help us address music in a wider world nevertheless.

APA, Harvard, Vancouver, ISO, and other styles

17

Sloyan, Gerard S. "Symbols of God's Presence to the Church." Theology Today 58, no. 3 (October 2001): 304–20. http://dx.doi.org/10.1177/004057360105800303.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Took, John. "Ecclesiology on the Edge: Dante and the Church." Studies in Church History 48 (2012): 65–82. http://dx.doi.org/10.1017/s0424208400001248.

Full text

Abstract:

Dante is probably famous above all for three things: for his encounter at the age of nine with Beatrice, for his exile in 1301 from Florence (to which he never returned), and for his nothing if not graphic account of sin and suffering in hell. Each of these things, had we time and space, would benefit from an essay of its own, for each alike points on beyond itself to the still centre of Dante’s spirituality as a Christian poet, the anecdotal and the occasional everywhere being taken up in the analytical and the ontological, in an account of what it might mean for man as man fully and unambiguously to be as a creature of moral and eschatological self-determination. Thus his early encounter with Beatrice, far from being exhausted by its merely historical interest, provides the basis for a fresh enquiry into the nature of love precisely as such, as a matter by turns of acquisition and of disposition, of self-ingratiation and of self-transcendence, the historical thus shading off, as it always does in Dante, into the reflective and the philosophical. In the same way, the experience of exile furnishes in all its grim historicity the basis for an account of human experience generally as a matter of far-wandering and of homecoming in respect of the call to be in, through and for God, while the Inferno, for all its animated account of suffering in the next life, contains within itself, as, in fact, its point of arrival, an invitation to consider the no less tortured state of the soul in this life, the eschatological thus constituting (again as it always does in Dante) but a mode of the existential, the abiding truth of what is under the aspect of time and space. Everywhere, then, the pattern is the same. Everywhere the iconic moment points beyond itself to a more spacious meditation, in terms of which it stands ultimately to be interpreted.

APA, Harvard, Vancouver, ISO, and other styles

19

Christian, Jayakumar. "A Prophetic Presence in the Margins." Transformation: An International Journal of Holistic Mission Studies 36, no. 2 (April 2019): 53–57. http://dx.doi.org/10.1177/0265378819840829.

Full text

Abstract:

The article sets the tone for the rest of this journal by raising some fundamental question of the relevance of the margins for theology of the local church. It explores a possible theology for the local church (christian presence) in the margins of our society. Purusing the theme of Jubilee as ‘presence’ rather than as activism, the author explores five themes for constructing a missiology for the local church’s in the margins. The article defines the local church in the margins of our society as a disruptive prophetic presence.

APA, Harvard, Vancouver, ISO, and other styles

20

Berger, Benjamin L. "THE ABIDING PRESENCE OF CONSCIENCE: CRIMINAL JUSTICE AGAINST THE LAW AND THE MODERN CONSTITUTIONAL IMAGINATION." University of Toronto Law Journal 61, no. 4 (October 2011): 579–616. http://dx.doi.org/10.3138/utlj.61.4.579.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Voropaev, V. A. "N. V. Gogol's eschatology." Язык и текст 3, no. 4 (2016): 9–24. http://dx.doi.org/10.17759/langt.2016030402.

Full text

Abstract:

Eschatological issues were Gogol’s problems throughout his life. Almost all of his work, both artistic and journalistic, were imbued with Apocalyptic mood. Being an Orthodox, Gogol built his life in accordance to the church calendar which includes the annual charter of holidays and worship when the cycle of readings of the Gospel is repeated for the teachings of spiritual growth of a man. Gogol’s Eschatology rooted in apocalyptic New Testament and patristic heritage. His notes on the margins in the Bible testify his steadfast and abiding interest to eschatological matters of Scripture. The words "Even so, come, Lord Jesus" (Revelation 22: 20), carved on the tombstone of Gogol, express, without doubt, the most important thing in his life and work: the desire for the acquisition of the Holy Spirit and soul preparation for the meeting with the Lord.

APA, Harvard, Vancouver, ISO, and other styles

22

Barthel, Alan. "The United Church of Canada Celebrates God's Presence." Studia Liturgica 31, no. 1 (March 2001): 70–82. http://dx.doi.org/10.1177/003932070103100108.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Milton, Constance L. "Ethical Truths in the Discipline of Nursing." Nursing Science Quarterly 33, no. 1 (December 3, 2019): 19–20. http://dx.doi.org/10.1177/0894318419881803.

Full text

Abstract:

There are different paradigms in the discipline of nursing that contain theories that guide the practice, research, and education for members of the discipline. Each paradigm and nursing theory espouses ethical truths differently. The author in this article introduces the notion of teaching the ethos of humanbecoming dignity through uncovering the abiding truths of presence, existence, trust, and worth. A suggested situational teaching-learning tool is introduced to illustrate the potential uncovering of ethical truths for students of the discipline.

APA, Harvard, Vancouver, ISO, and other styles

24

Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.

Full text

Abstract:

The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.

APA, Harvard, Vancouver, ISO, and other styles

25

Fink, Charles Kedric. "Consciousness as Presence: An Exploration of the Illusion of Self." Buddhist Studies Review 30, no. 1 (October 7, 2013): 113–28. http://dx.doi.org/10.1558/bsrv.v30i1.113.

Full text

Abstract:

Buddhism teaches that ‘self’ as a substantial, enduring entity is an illusion. But for self to be an illusion there must be something in our experience that is misinterpreted as self. What is this? The notion of an experiential self plays an important role in phenomenological investigations of conscious experience. Does the illusion of self consist in mistaking a purely experiential self for a substantial self? I argue against this and locate the source of the illusion in time-consciousness. It is the essence of consciousness to flow, but the flow of consciousness presupposes an experiential present. The experiential present — an abiding sense of ‘now’ — is the dimension through which experiences are experienced as streaming. It is this, I argue, that is misinterpreted as an enduring self. I support my account by arguing that the synchronic and diachronic unity of consciousness can be accounted for in terms of impersonal, temporal experience, and that conceiving of consciousness as the presence-dimension rather than as the I-dimension affords a solution to the brain-bisection puzzle.

APA, Harvard, Vancouver, ISO, and other styles

26

Brenna, Brita. "Clergymen Abiding in the Fields: The Making of the Naturalist Observer in Eighteenth-Century Norwegian Natural History." Science in Context 24, no. 2 (April 28, 2011): 143–66. http://dx.doi.org/10.1017/s0269889711000044.

Full text

Abstract:

ArgumentBy the mid-eighteenth century, governors of the major European states promoted the study of nature as part of natural-resource based schemes for improvement and economic self-sufficiency. Procuring beneficial knowledge about nature, however, required observers, collectors, and compilers who could produce usable and useful descriptions of nature. The ways governments promoted scientific explorations varied according to the form of government, the makeup of the civil society, the state's economic ideologies and practices, and the geographical situation. This article argues that the roots of a major natural history initiative in Denmark-Norway were firmly planted in the state-church organization. Through the clergymen and their activities, a bishop, supported by the government in Copenhagen, could gather an impressive collection of natural objects, receive observations and descriptions of natural phenomena, and produce natural historical publications that described for the first time many of the species of the north. Devout naturalists were a common species in the eighteenth century, when clergymen and missionaries involved themselves in the investigation of nature in Europe and far beyond. The specific interest here is in how natural history was supported and enforced as part of clerical practice, how specimen exchange was grafted on to pre-existing institutions of gift exchange, and how this influenced the character of the knowledge produced.

APA, Harvard, Vancouver, ISO, and other styles

27

Vaage, Leif E. "On Being a Missionary: Models of Self-Understanding." Missiology: An International Review 17, no. 2 (April 1989): 131–41. http://dx.doi.org/10.1177/009182968901700201.

Full text

Abstract:

Four models of what it means to be a missionary are proposed, namely, the missionary as (1) means of exchange; (2) student and researcher; (3) reporter; and (4) moment of solidarity. The models are self-consciously not biblical or theological, but rather, try to account in common terms for the day-to-day reality and purpose of a missionary's presence in another culture. They are intended to have practical value and could serve as an aid to orientation for new personnel. Certain abiding theoretical questions are briefly discussed in conclusion.

APA, Harvard, Vancouver, ISO, and other styles

28

Ewick, Patricia, and Marc Steinberg. "The Dilemmas of Social Movement Identity and the Case of the Voice of the Faithful." Mobilization: An International Quarterly 19, no. 2 (June 1, 2014): 209–27. http://dx.doi.org/10.17813/maiq.19.2.a566816646930227.

Full text

Abstract:

This article focuses on the dilemmic nature of identity for challengers within organizations and on their emergent responses. It is based on ethnographic research of one affiliate of Voice of the Faithful, a group of Catholics that formed in the wake of the clergy sexual abuse crisis. The abiding faith of the group and their commitment to change the church created a dilemma that encapsulates the central question of this article: how do challengers pursuing change of an institution balance commitment and critique, mainstream membership and otherness? Internal challengers manage these dilemmas by rescripting existing stories and telling novel ones to navigate group boundaries and formulate new understandings of their individual and collective pasts, presents, and futures. We trace the ways in which challengers work through contradictions and ambiguity in their emergent identities. This provides an opportunity to explore the existential dimensions of collective identity and focus on the processual nature of storytelling.

APA, Harvard, Vancouver, ISO, and other styles

29

Hahn, Judith. "Moral Certitude: Merits and Demerits of the Standard of Proof Applied in Roman Catholic Jurisprudence." Oxford Journal of Law and Religion 8, no. 2 (June 1, 2019): 300–325. http://dx.doi.org/10.1093/ojlr/rwz012.

Full text

Abstract:

Abstract In Roman Catholic canon law, moral certitude describes the ecclesiastical judge’s full conviction that a defendant is guilty or that a statement of claim made by a civil plaintiff is rightful. Moral certitude is the requirement for a conviction or a civil sentence in favour of the party under the burden of proof. Secular legal orders apply other standards. Anglo-American legal cultures mostly refer to the beyond a reasonable doubt standard in criminal cases, the preponderance of evidence, or the clear and convincing evidence standard in civil matters. Continental European cultures predominantly refer to the standard of full conviction in criminal and civil matters alike. This article compares those standards of proof with moral certitude in order to better understand its merits and limits. Based on this comparison, it examines the arguments both in favour of and against abiding with moral certitude as a standard of proof in the Catholic Church.

APA, Harvard, Vancouver, ISO, and other styles

30

Button, Mark. "The Spirit Driven Church: Signs of God's Graceful Presence." Journal of the European Pentecostal Theological Association 38, no. 2 (November 13, 2017): 183. http://dx.doi.org/10.1080/18124461.2017.1403211.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Potgieter, Annette. "Digitalisation and the church – A corporeal understanding of church and the influence of technology." STJ | Stellenbosch Theological Journal 5, no. 3 (January 21, 2020): 561–76. http://dx.doi.org/10.17570/stj.2019.v5n3.a26.

Full text

Abstract:

We live in a digital era, where connection and connectivity move away from physical presence, but find shape in online communities and forums. This trend extends from the secular world into the religious experience, as can be seen from examples such as E-kerk (E-Church). The body is a vehicle through which Paul defines the church and the medium through which Christians live a new life in Christ. Virtual communities, however, lack bodily presence and thus the tactile experience of the Lord’s Supper and the communal aspects of baptism. This raises the question whether it is possible for an individual to participate online in the body of Christ and if so, how?

APA, Harvard, Vancouver, ISO, and other styles

32

Provan, Iain. "Canons to the Left of Him: Brevard Childs, his Critics, and the Future of Old Testament Theology." Scottish Journal of Theology 50, no. 1 (February 1997): 1–38. http://dx.doi.org/10.1017/s0036930600036115.

Full text

Abstract:

It is well known that the seeds from which the modern discipline of OT theology grew are already found in 17th and 18th century discussion of the relationship between Bible and Church, which tended to drive a wedge between the two, regarding canon in historical rather than theological terms; stressing the difference between what is transient and particular in the Bible and what is universal and of abiding significance; and placing the task of deciding which is which upon the shoulders of the individual reader rather than upon the church. Free investigation of the Bible, unfettered by church tradition and theology, was to be the way ahead. OT theology finds its roots more particularly in the 18th century discussion of the nature of and the relationship between Biblical Theology and Dogmatic Theology, and in particular in Gabler's classic theoreticalstatementof their nature and relationship. The first book which may strictly be called an OT theology appeared in 1796: an historical discussion of the ideas to be found in the OT, with an emphasis on their probable origin and the stages through which Hebrew religious thought had passed, compared and contrasted with the beliefs of other ancient peoples, and evaluated from the point of view of rationalistic religion. Here we find the unreserved acceptance of Gabler's principle that OT theology must in the first instance be a descriptive and historical discipline, freed from dogmatic constraints and resistant to the premature merging of OT and NT — a principle which in the succeeding century was accepted by writers across the whole theological spectrum, including those of orthodox and conservative inclination.

APA, Harvard, Vancouver, ISO, and other styles

33

Cowman, Krista. "‘We intend to show what Our Lord has done for women’: the Liverpool Church League for Women’s Suffrage, 1913–18." Studies in Church History 34 (1998): 475–86. http://dx.doi.org/10.1017/s0424208400013826.

Full text

Abstract:

There was nothing unusual in the inauguration, in December 1909, of a Church League for Women’s Suffrage (CLWS). By January 1914, suffrage had become so expansive that fifty-three organizations competed for or shared a membership divided by tactics, religion, political allegiance, ethnic origin, or metier, but united in their desire to see the parliamentary franchise awarded to women. At the time of the League’s formation, the centre stage of suffrage politics was largely occupied by three groups: the Women’s Social and Political Union (WSPU), suffragettes whose commitment to direct militant tactics brought them spectacularly into both the public eye and the prison cell; the National Union of Women’s Suffrage Societies (NUWSS), whose suffragist members condemned all militancy, describing themselves as ‘law-abiding’; and the Women’s Freedom League (WFL), militants who had quit the WSPU in 1907 in a dispute over constitutional democracy. Whilst they were often virulently opposed to each other, these three groups shared a commitment to an all-female membership and also the political will to prioritize the franchise above the broader feminist issues which adjoined their public campaigns. By contrast smaller suffrage groups, including the Church League, added extra dimensions to the suffrage campaign. They allowed members of the three main groups to explore issues other than suffrage whilst simultaneously providing alternative arenas for suffrage activity to those who did not feel able to commit themselves to the larger bodies. Thus the Church League did restrict its membership to practising Anglicans, but welcomed both militants and constitutionalists, and men as well as women into its ranks. Whilst the achievement of the parliamentary franchise remained its main aim, it also provided space for those who wished to explore ‘the deep religious significance of the women’s movement’. This paper uses the example of the Liverpool branch of the Church League to examine in greater detail to what extent, if any, such explorations resulted in an alteration of the gendered nature of space within Edwardian Anglicanism.

APA, Harvard, Vancouver, ISO, and other styles

34

Formicola, Jo Renee. "The Catholic Religious Presence in Civil Society: A Waning Influence." Religions 12, no. 4 (March 31, 2021): 248. http://dx.doi.org/10.3390/rel12040248.

Full text

Abstract:

The Catholic Church is becoming a waning influence in global civil society. This is due, in part, to demographic changes that show an increasing loss of adherents within the Church’s traditional strongholds. Coupled with the growth of liberal social policies and continuing revelations about the crimes of sexual abuse by its clergy, the Church is being forced to reconsider how to continue as a moral advocate in civil society. It has sought to do this by recalibrating its position in global church-state relations, moving toward a non-ideological or “third way” of politics, and seeking non-partisan solutions to social justice needs. However, even this shift has not been sufficient to address the erosion of the Church’s positive, political influence globally. For the Church to be successful in this goal, it will be necessary to totally re-set its social agenda as well as its religious priorities. Such tasks, however, will be difficult at best and almost impossible to accomplish where the primary obstacle for successful political efficacy and internally meaningful change is the Church’s own mismanagement of its two-millennia-old ecclesiastical structure.

APA, Harvard, Vancouver, ISO, and other styles

35

Williams, Rowan. "Richard Hooker: The Laws of Ecclesiastical Polity Revisited." Ecclesiastical Law Journal 8, no. 39 (July 2006): 382–91. http://dx.doi.org/10.1017/s0956618x00006682.

Full text

Abstract:

Richard Hooker's book, The Laws of Ecclesiastical Polity, is much more than a museum piece or a dissertation on how to run churches. It is a classic of doctrinal reflection, and is topically relevant. His main opponents at the time belonged to the militant Puritan wing of the English Church, and in answering them Hooker provides a still-rich line of thought. Theologically speaking, the most basic sense of law, for Hooker, is God's acceptance of the logic of a limited creation. A crucial concept is ‘compatible variety’, and this should be kept in mind when reading Hooker on the laws of nature, the laws of society, and the law that regulates the Church. Also of importance is the distinction between the unchangeable basics, in Church or state, and those laws that contribute to the maintenance of this or that particular society or Christian community. For Hooker, the mistake of his Puritan opponents was to think that the Bible is an exhaustive source of laws of both kinds. The Bible is neither a complete nor an incomplete law book. Law, as the form of compatible variety, is also the form in which God's ‘abundance’ is to be perceived and experienced. Outside the abiding truths about the sort of life God's life is and the dignity given to creatures, human intelligence and ingenuity and prudence have a wide remit. According to Hooker, the most basic rebellion is to refuse the limits that make compatible variety possible. Law assumes, then, that we do not ‘begin socially as a set of unrelated atoms, whether individuals, classes, races or interest groups. Our basic position is one of potential agents in a negotiation through which we discover our welfare, and discover something we do not know at the start. Key theological notions are creation and the Body of Christ.

APA, Harvard, Vancouver, ISO, and other styles

36

Pizarro Milian, Roger. "Legitimacy at the ‘Margins’: Promotional Strategies in the Canadian For-Profit College Sector." Articles 48, no. 1 (April 30, 2018): 60–81. http://dx.doi.org/10.7202/1050842ar.

Full text

Abstract:

Conventional scholarship within the sociology of education and organizations posits that schools achieve legitimacy by virtue of conforming to normative standards, abiding by government regulations and mimicking the forms of successful peers. Through this study, an examination of a sample of 751 Canadian for-profit colleges (FPCs) is performed, revealing the presence of an alternative logic. Rather than conformity, organizations within this sector engage in niche-seeking behaviour, using promotional materials to carve out unconventional identities. They do so by directly drawing on symbolic resources and affiliations from the industrial sectors which they service. These findings are interpreted through the prism of contemporary theorizing within organizational sociology.

APA, Harvard, Vancouver, ISO, and other styles

37

Pizarro Milian, Roger. "Legitimacy at the ‘Margins’: Promotional Strategies in the Canadian For-Profit College Sector." Canadian Journal of Higher Education 48, no. 1 (April 30, 2018): 60–81. http://dx.doi.org/10.47678/cjhe.v48i1.188004.

Full text

Abstract:

Conventional scholarship within the sociology of education and organizations posits that schools achieve legitimacy by virtue of conforming to normative standards, abiding by government regulations and mimicking the forms of successful peers. Through this study, an examination of a sample of 751 Canadian for-profit colleges (FPCs) is performed, revealing the presence of an alternative logic. Rather than conformity, organizations within this sector engage in niche-seeking behaviour, using promotional materials to carve out unconventional identities. They do so by directly drawing on symbolic resources and affiliations from the industrial sectors which they service. These findings are interpreted through the prism of contemporary theorizing within organizational sociology.

APA, Harvard, Vancouver, ISO, and other styles

38

O'MAHONY, Antony. "Christian Presence, Church-State Relations and Theology in Modern Jerusalem." ARAM Periodical 18 (December 31, 2006): 229–305. http://dx.doi.org/10.2143/aram.18.0.2020731.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Holmes, Christopher R. J. "The Church and the Presence of Christ: Defending Actualist Ecclesiology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 21, no. 3 (August 2012): 268–80. http://dx.doi.org/10.1177/106385121202100303.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Huff, James. "A Problem of Presence: Beyond Scripture in an African Church." Pneuma 31, no. 2 (2009): 300. http://dx.doi.org/10.1163/027209609x12470371388281.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Hofmeyr, Isabel. "A Problem of Presence: Beyond Scripture in an African Church." Journal of Religion in Africa 38, no. 1 (2008): 85–87. http://dx.doi.org/10.1163/157006608x262719.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Tomatala, Yakob. "Gereja Yang Visioner dan Misioner di Tengah Dunia yang Berubah." Integritas: Jurnal Teologi 2, no. 2 (December 31, 2020): 127–39. http://dx.doi.org/10.47628/ijt.v2i2.48.

Full text

Abstract:

The topic surrounding the visionary and missionary nature of the church is an ongoing discussion, which in turn could help churches in general to articulate the importance, responsibility, and role of the church. The entire dimension of being a Church have to be understood in order to give meaning for its presence on earth. When Jesus Christ said, “they (the Church) are being in the world, …..they (the Church) are being for the world (John 17:11b; 16b), He was referring to the complete substance of the Church. This reality underlies the fact that “the church have a heavenly body, but the church is also in the world therefore it has to be down to earth. Having a comprehensive understanding of this matter is important, to where this will enable the church to position itself accordingly in its respective context. With this knowledge and perspective, the Church can prove that it has “a visionary and missionary nature” to mark its presence as an instrument of God’s grace for the world with the right attitude and self positioning within the appropriate context with today’s condition.

APA, Harvard, Vancouver, ISO, and other styles

43

Paledung, Christanto Sema Rappan. "Visi Eskatologis-Kreatif dan Eksemplaris-Terbuka sebagai Model Kehadiran Kristen dalam Konteks Indonesia." Studia Philosophica et Theologica 19, no. 1 (December 11, 2019): 20–36. http://dx.doi.org/10.35312/spet.v19i1.85.

Full text

Abstract:

This paper intends to look for a vision of Christian presence that might be applied in the context of a pluralistic society, such as Indonesia. Therefore, I ventured into the tradition of the 20th century Russian Orthodox Church to look for that possibility. It was Nikolai Berdyaev, a Russian theologian who redefined the direction of church in Russia in his day. He expressed a philosophy of creative freedom in the eschatological perspective of the Orthodox Church. He stressed the importance of human participation in the divine work to resist objectification of the world. I will construct the vision of Christian Berdyaev’s presence, I will look at the thoughts of a theologian of a Calvinist Church in Indonesia, namely, namely Kadarmanto Hardjowasito. He expressed his Christian vision which emphasized exemplarity and openness to other individuals and communities as visions of Christian presence. Both thoughts can build a theological construction for visions of Christian presence in the Indonesian context

APA, Harvard, Vancouver, ISO, and other styles

44

Rastogi, Nupur, and Neha Rehman. "Changes in bone marrow in malaria-a prospective study of 47 cases." International Journal of Research in Medical Sciences 6, no. 1 (December 23, 2017): 232. http://dx.doi.org/10.18203/2320-6012.ijrms20175725.

Full text

Abstract:

Background: Bone marrow aspiration done in cases of repeated fever, fever of unknown origin, pancytopenia to detect Malaria parasite in bone marrow. The study was undertaken to evaluate the role of bone marrow aspiration in establishing the etiology of Plasmodium vivax in cases of pancytopenia or thrombocytopenia in recurrent fever or fever of unknown origin.Methods: Patients of different age groups presenting with recurrent fever or fever of unknown origin with pancytopenia or thrombocytopenia from Jan 2015 to Oct 2017. Out of the 108 bone marrow aspirations abiding the above criteria 47 showed presence of Plasmodium vivax trophozoites in bone marrow.Results: The age of patients varied from 8 months to 65 years. 47 cases showed presence of Plasmodium vivax trophozoites, mainly with hyperplastic marrow showing normoblastic and megaloblastic hyperplasia, presence of hemophagocytosis in 6 cases and also 2 cases showing increase in plasma cells.Conclusions: Bone marrow aspiration studies are of vital importance in diagnosing malarial infection in endemic areas as being one of the cause of pancytopenia or thrombocytopenia.

APA, Harvard, Vancouver, ISO, and other styles

45

Parish, Helen. "The Absence of Presence and the Presence of Absence: Social Distancing, Sacraments, and the Virtual Religious Community during the COVID-19 Pandemic." Religions 11, no. 6 (June 3, 2020): 276. http://dx.doi.org/10.3390/rel11060276.

Full text

Abstract:

The response of churches to the challenges presented by the global COVID-19 pandemic invites a closer examination of the relationships between virtual and embodied religious communities during a time of social distancing. The speed and the scale of the closure of church buildings during Easter 2020 sheds light upon the multiplicity of practical, emotional, and spiritual responses to a relationship between church and people that is increasingly dominated by online interactions. Such a seismic shift in social culture opens up the possibility and challenges of a new understanding of belonging and participation in a religious community. Given its liturgical, pastoral, and sacramental significance, Easter 2020 was a highly charged moment for the relationship between the Christian churches and the faithful, and between religious worship and social media. In the shift from embodied community to virtual congregation that followed, the material absence of physical presence in collective worship was striking, as was the psychological presence of that absence. This paper analyses different understandings of religion, church, and community in the period of a pandemic, and argues for the value of an approach that situates the debates spawned in the context of historical precedent, personal experience, and theoretical approaches to networks, communities, religion, and social media.

APA, Harvard, Vancouver, ISO, and other styles

46

Nockles, Peter. "The Making of a Convert: John Henry Newman's Oriel and Littlemore Experience." Recusant History 30, no. 3 (May 2011): 461–83. http://dx.doi.org/10.1017/s0034193200013030.

Full text

Abstract:

‘The flood is round thee, but thy towers as yetAre safe, and clear as by a summer’s sea…Lo! On the top of each aerial spireWhat seems a star by day, so high and brightIt quivers from afar in golden light.But ‘tis a form of earth, though touched with fireCelestial, raised in other days, to tellHow, when they tired of prayer, Apostles fell’.John Henry Newman's poem ‘On Oxford’ published within a section called ‘Champions of the Truth’ in the verse collection, Lyra Apostolica, which he edited in 1836, encapsulates Newman's vision of Oxford and its colleges. Oxford was portrayed in the poem as an embattled but triumphant ‘city on a hill’ (in spite of its valley location surrounded by hills); a bulwark against contemporary forces, religious, and political, which for Newman, seemed to threaten it in the 1830s. The poem reminds us that the Oxford Movement, the great movement of religious revival within the Church of England commonly dated from 1833, the movement which Newman famously led and inspired, was rooted in Newman's keen and abiding sense of place (genius loci, as he put it), of memory, tradition, ethos, and association.

APA, Harvard, Vancouver, ISO, and other styles

47

Cooper, Anthony-Paul. "Assessing the Possible Relationship between the Sentiment of Church-related Tweets and Church Growth." Studies in Religion/Sciences Religieuses 46, no. 1 (October 1, 2016): 37–49. http://dx.doi.org/10.1177/0008429816664215.

Full text

Abstract:

This article examines the possible relationship between the sentiment of church-related tweets and church growth. It finds that within the sample of tweets analysed, there is a statistically significant relationship between the sentiment of a church-related tweet and the presence of church growth in the geographical area from which the tweet was posted. This work builds on the body of knowledge surrounding church growth and decline in the United Kingdom, by seeking to better understand how new sources of data, in this case freely available social media data, can be used to gain a better understanding of the behaviours of churches which regularly form, merge, move, split and close.

APA, Harvard, Vancouver, ISO, and other styles

48

East, Brad. "An undefensive presence: the mission and identity of the church in Kathryn Tanner and John Howard Yoder." Scottish Journal of Theology 68, no. 3 (July 7, 2015): 327–44. http://dx.doi.org/10.1017/s0036930615000137.

Full text

Abstract:

AbstractThis article proposes looking to Kathryn Tanner and John Howard Yoder as resources for moving beyond a stalemate in recent ecclesiology which locates competing centres of gravity in either church or world. By contrast, Tanner and Yoder locate that centre outside of both church and world: in God, who ‘was in Christ, reconciling the world to himself . . . and entrusting to us the message of reconciliation’ (2 Cor 5:19). Accordingly, they articulate a vision of the church in the world whose posture is wholly, and constitutively, undefensive: a community free of the violence – actual, rhetorical or otherwise – produced by anxiety about securing its place vis-à-vis the wider society. Tanner envisages the church as a graced community of argument founded and sustained by God's cosmos-wide generosity in Christ, unconcerned with itself as such and instead intent on the world's good. In Yoder's case, his christological pacifism undergirds a church whose politics are Jesus' own, and which therefore seeks, forsaking all coercion, to embody God's eschatological peace in and for the world. These accounts share three theological moves in common. First is a Barthian priority of divine transcendence, whereby neither God, nor the gospel, nor the world is put in jeopardy by the church's fallibility (human or sinful). Second is a non-foundationalist commitment to social-historical process, to the particularities of context which constantly form (and reform) the church as a creature in time and space. Third is the generative root of all: the incarnation of God the Word. Insofar as the church is christocentric, it is by grace turned out to the world in commissioned blessing. The result is an account of the church as at once eccentric (its life hid with Christ in God) and firmly rooted in the messy realities of the here and now – realities just as present within the church as outside of it. To be sure, Tanner and Yoder are different theologians with different methods and ends; where Tanner perhaps lacks a sufficient theology of peoplehood, Yoder's ecclesiology verges at times on the heroic or ideal. Nevertheless, brought together in this way they make for productive partners in non-alarmist ecclesiology, freeing the church to fulfil its calling to serve and bless the world, even as it leaves its borders unsecured, because its faith abides not in itself but in God.

APA, Harvard, Vancouver, ISO, and other styles

49

Wilson, Sarah Hinlicky. "Book Review: The Spirit Driven Church: Signs of God's Graceful Presence." Anglican Theological Review 101, no. 2 (March 2019): 355–57. http://dx.doi.org/10.1177/000332861910100225.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

O’Mahony, Anthony. "Christian presence in modern Jerusalem:." Evangelical Quarterly 78, no. 3 (April 21, 2006): 257–72. http://dx.doi.org/10.1163/27725472-07803008.

Full text

Abstract:

The disunity of the Church is highly visible in Jerusalem where many different communions all have their representatives. After many years of deep hostility the heads of different churches in 1994 signed a ‘Memorandum on the Significance of Jerusalem for Christians’, since when they have met regularly under the presidency of the Greek Orthodox Patriarch. The Arab Christian community has faced considerable pressure both from the Israeli government and from Muslims and since the Six Day War some 35% of the Palestinian Christian population has emigrated.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!