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Journal articles on the topic 'Church of the Nazarene Church development'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Jatmiko, Bakhoh. "Hakekat Seksualitas Manusia : Perspektif Gereja Kristen Nazarene di Abad 21 terhadap Praktek LGBT." SANCTUM DOMINE: JURNAL TEOLOGI 4, no. 1 (December 9, 2019): 29–39. http://dx.doi.org/10.46495/sdjt.v4i1.15.

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Civilization and social structure have dramatically changed in these last several decades. Exponential development of globalization and the growth of technology of communication have transformed values, views and cultures of human civilization nowadays. These are the symptoms of world web wide era; where the local issues can be global discussion in minutes. In one hand, the Church of God should be sensitive to the age changes, does some adaptations and changes to be relevant. In the other hand, the Church of God should not be conformed to this world. Church of the Nazarene as one of the Christian Church denominations in the world is demanded to take the stance to deal with the changes that are happened today especially in LGBT (Lesbian, Gay, Bisexual and Transgender) issue.

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2

Gunner, Elizabeth. "Power house, prison house — an oral genre and its use in Isaiah Shembe's Nazareth Baptist church." Journal of Southern African Studies 14, no. 2 (January 1988): 204–27. http://dx.doi.org/10.1080/03057078808708171.

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3

Scott, J. M. "The Triumph of God in 2 Cor 2.14: Additional Evidence of Merkabah Mysticism in Paul." New Testament Studies 42, no. 2 (April 1996): 260–81. http://dx.doi.org/10.1017/s0028688500020737.

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In a recent article, Martin Hengel argues that the early Christian interpretation of Ps 110.1 provided not only the most important impulse to the development of Christology in the nascent church, but also a blasphemous enormity to contemporary Jewish sensibilities: the idea that the crucified Messiah, Jesus of Nazareth, was raised and seated ‘at the right hand’ of God that is, enthroned as a co-occupant of God's own ‘throne of glory’ (cf. Jer 17.12), located in the highest heaven. For in the OT, being seated on the throne in heaven is reserved for Yahweh alone, and in subsequent Jewish tradition it is rare to find any reference to someone sharing the throne of God.

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4

Bokwa, Ignacy. "Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection." Teologia i Moralność 9, no. 2(16) (January 1, 2014): 167–81. http://dx.doi.org/10.14746/tim.2014.16.2.12.

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Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.

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5

SITHOLE, NKOSINATHI. "JOEL E. TISHKEN , Isaiah Shembe's Prophetic Uhlanga: the worldview of the Nazareth Baptist Church in colonial South Africa. Bern: Peter Lang (hb £51 – 978 1 43312 285 9). 2013, 232 pp." Africa 86, no. 1 (January 15, 2016): 192–93. http://dx.doi.org/10.1017/s0001972015000959.

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6

Orekhanov, Protoiereus Georgy, and Iereus Alexey Andreev. "Russia’s Quest for the “Historical Jesus”: Tolstoy and Dostoevsky vs. Strauss." Slovene 9, no. 1 (2020): 261–91. http://dx.doi.org/10.31168/2305-6754.2020.9.1.9.

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The works of theologian David Friedrich Strauss are significant milestones in the development of an academic project known as the “Quest for the Historical Jesus”. As part of the Quest, various researchers tried to reconstruct the life, teachings, and personality of Jesus of Nazareth using historical and philological methods, that is, operating from the standpoint of strict positivism. The purpose of this article is to show that the works of Strauss had a significant impact on the logic and evolution of the religious quests of Leo Tolstoy and Fyodor Dostoevsky. Tolstoy became acquainted with Strauss's ideas around the late 1870s, in a period of intensive intellectual search, which eventually led him to an acute religious crisis and rejection of the official church view on Christianity. The article shows that the writer was ultimately compelled to reject the ideas of Strauss and Renan. At the same time, some elements of Strauss's theory were so close to Tolstoy that these ideas had a definite influence on his basic religious conception. Dostoevsky had the opportunity to become acquainted with the ideas of Strauss in the Petrashevsky Circle. This experience led to a deep life crisis on Dostoevsky's part, too. On the one hand, the writer had a negative view of ideas associated with the works of Strauss and Renan. On the other hand, all of Dostoevsky’s artistic work is directly related to his overcoming the influence of the “Strauss-Renan narrative”, which itself is evidence of the evolution of the writer’s views on faith and religion.

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7

Canete, Jonathan James O. "When expressions of faith in the Philippines becomes a potential COVID-19 ‘superspreader’." Journal of Public Health 43, no. 2 (March 18, 2021): e366-e367. http://dx.doi.org/10.1093/pubmed/fdab082.

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Abstract The Filipino people are known for their strong religious faith. Even in the midst of the most trying moments of their collective history their faith remains steadfast. The isolation brought by the COVID-19 pandemic did not stop the Filipino Catholic faithful from expressing their faith but made it stronger. Allowed by the government to attend Church celebrations, the Filipino Catholic devotee flocked in the Quiapo Church just to attend the feast of the Black Nazarene and had a chance to hold its image with a firm conviction that the grace of God could protect them from the pandemic. However, the local medical experts called their devotion, in this time of crisis, as a ‘superspreader’, a sign not of hope but of despair.

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8

Jara, Reverend Trino. "A Journey Towards the Meaningful Inclusion of Children in the Church of the Nazarene." Transformation: An International Journal of Holistic Mission Studies 33, no. 3 (May 12, 2016): 225–30. http://dx.doi.org/10.1177/0265378816646957.

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9

Råmunddal, Lars. "Is Church Development ‘Natural’?" Ecclesiology 10, no. 3 (October 15, 2014): 313–36. http://dx.doi.org/10.1163/17455316-01001022.

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The aim of this article is to give a theologically and scientifically based answer to the question whether church development is ‘natural’ in the sense that Christian A. Schwarz describes in his book Natural Church Development. Giving a reasonable answer to this question requires, first of all, that an analysis and assessment be done on how Schwarz’s biotic church growth paradigm is constructed and what kind of historical and theological factors have formed Schwartz’s thinking. Part of this theoretical analysis is also to find out what kind of epistemology and ecclesiological ontology seem to be the theoretical basis for Schwarz’s theory. Finally, I will contribute to the debate on the function of biotic growth theory in church development practice. Here I argue mostly out of my own previous empirical research. My conclusion will be that I cannot find any theologically and scientifically sound arguments to support the theory that church growth is natural – or biotic – as Schwarz claims. From a practical viewpoint, I conclude that there is no plausible connection between biotic theory and the church development practices recommended by Schwarz.

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10

FAZIO, Giovanni. "A THEOLOGICAL SUPPORT, FROM CHALCEDON, TO THE SHROUD IMAGE NATURAL FORMATION." International Journal of Theology, Philosophy and Science 5, no. 8 (May 27, 2021): 42–48. http://dx.doi.org/10.26520/ijtps.201.5.8.42-48.

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The fourth Ecumenical Council of Chalcedon (451 AD) sanctions, for the Holy Church very important conclusions regarding the nature of Christ. The above results do not contrast, but rather open to a natural formation of the Shroud body image. This occurs because it was affirmed in Chalcedon that Jesus Christ, the Nazarene, has two natures, one human and one divine, “inconfusedly, unchangeably, indivisibly, inseparably”, which coexist in one person (hypostasis). Consequently, the monophysitism of Eutiche and of the Egyptian, Syrian and Armenian Churches, was rejected. Now, the Resurrection of the Nazarene is a Transcendental event that, according to those like us who support the natural formation of the Shroud body image, acted only on the corpse leaving the burial linen in the Immanent, under the dominion of the natural sciences. So, the Miracle of the Resurrection shows the divine nature of Christ, while the Shroud body image formation, the human one.

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11

O'Brien, Glen. ""A Dogged Inch-by-Inch Affair": The Church of the Nazarene in Australia 1945-1958." Journal of Religious History 27, no. 2 (June 2003): 215–33. http://dx.doi.org/10.1111/1467-9809.00172.

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12

Jones, Ben. "The Church in the Village, the Village in the Church." Cahiers d'études africaines 45, no. 178 (June 25, 2005): 497–517. http://dx.doi.org/10.4000/etudesafricaines.5452.

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13

Hirst. "Solidarity with the Poor? Positioning the Church of the Nazarene in England in 2003 and 2013." Wesley and Methodist Studies 10, no. 1 (2018): 66. http://dx.doi.org/10.5325/weslmethstud.10.1.0066.

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14

Jung, Musung. "Missiological Trends and Tasks of the Church of the Nazarene: with Special Reference to Johannesburg 2014." Theology of Mission 37 (November 30, 2014): 339–70. http://dx.doi.org/10.14493/ksoms.2014.3.339.

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15

Myers, Bryant L. "The church and transformationa development." Transformation: An International Journal of Holistic Mission Studies 17, no. 2 (April 2000): 64–67. http://dx.doi.org/10.1177/026537880001700203.

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16

Houlden, Leslie. "Book Reviews : Pauline Church Development." Expository Times 100, no. 5 (February 1989): 190. http://dx.doi.org/10.1177/001452468910000514.

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17

Wood, Susan. "Continuity and Development in Roman Catholic Ecclesiology." Ecclesiology 7, no. 2 (2011): 147–72. http://dx.doi.org/10.1163/174553111x559517.

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AbstractAn overview of the conceptualizations of the Catholic Church from the theology of Bellarmine to contemporary understanding of the church as communion shows both continuity and development from one concept to the next rather than an abrupt change to a new model that discards the model preceding it. This essay examines the church as perfect society, church as mystical body, church as sacrament, church as people of God, and church as communion, demonstrating that the various conceptualizations represent development, balance, correction, and a deeper penetration in the understanding and articulation of the prior conceptualizations. The church as body of Christ develops the spiritual and Christological dimension of the church as society. The church as sacrament offers a way of differentiating between Christ and the church while at the same time retaining the close correlation between the two. The church as people of God introduces historical consciousness into the definition of the church. The church as communion synthesizes the strong sacramental and spiritual identity of the church with its organizational structure.

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18

GRAY, RICHARD. "From Dutch Mission Church to Reformed Church in Zambia." African Affairs 85, no. 340 (July 1986): 472–74. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097810.

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19

Glendenning, Cezarina. "“Not All Roads Lead to God, but God Walks All Roads to Reach People.”." Kairos 15, no. 1 (May 27, 2021): 81–93. http://dx.doi.org/10.32862/k.15.1.5.

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The doctrine of prevenient grace in the Wesleyan tradition has always played an important role in shaping the way we understand and participate in the mission of God (Missio Dei) and the role of the church in it. The doctrine of prevenient grace, in the Wesleyan-Arminian tradition, continues to shape the understanding of holiness as God’s activity to restore broken relationships. Holiness, as it is often misunderstood, is not a physical separation between what we consider holy and unholy, churchy and worldly, pure and impure, but the redemption of broken relationships (God and humans, humans with each other, humans and creation and human with the self). The goal of this paper is to further explore the theological and missiological bases of the doctrine of prevenient grace, as understood by Wesley, and the practical implication that this doctrine has in shaping the way the church fulfills its missiological call in the world. This paper is divided into three main sections: the first part of the paper will focus on defining prevenient grace and its relationship to the mission of God (Missio Dei); the second part will explore the missiological and theological implications of the doctrine of prevenient grace, and the last part will illustrate practically the theological and missiological motivation of the work of the Church of the Nazarene with refugees in Zagreb, Croatia.

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20

Djurić-Milovanović, Aleksandra. ""Our Faith Is Good, but Strict": The Transformation of the Apostolic Christian Church-Nazarene in North America." Journal of Amish and Plain Anabaptist Studies 6, no. 1 (2018): 61–72. http://dx.doi.org/10.18061/1811/86025.

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21

Peace Ibiyeomie, Peace Ibiyeomie. "Human Capital Development and Church Growth." International Journal of Business Management & Research 10, no. 5 (2020): 1–6. http://dx.doi.org/10.24247/ijbmroct20201.

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22

Melinsky, Hugh. "Book Reviews : Church and Community Development." Expository Times 107, no. 3 (December 1995): 93. http://dx.doi.org/10.1177/001452469510700328.

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23

Müller, Sabrina. "Church Development from a Missional Perspective." Mission Studies 36, no. 1 (February 21, 2019): 127–44. http://dx.doi.org/10.1163/15733831-12341621.

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Abstract The following article suggests considering church development from a missional point of view. Accordingly, at first an overview is provided of some missional movements from around the world. Although the emerging missional movements in the world differ, they still have a number of similarities. The following article presents these similarities in the form of a debate. A learning field for church development emerges from this, which reveals the potential to foster religious literacy and religious transformation.

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24

Barker, Eileen. "The Unification Church." Alternative Spirituality and Religion Review 9, no. 1 (2018): 91–105. http://dx.doi.org/10.5840/asrr201841842.

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The Holy Spirit Association for the Unification of World Christianity (HSA-UWC), founded in Seoul in 1954 by the Reverend Sun Myung Moon (1920–2012), has been more popularly known as the Unification Church (UC) or ‘the Moonies.’ Following revelations that he reports having received as a young man, Moon devoted his life to preaching and eventually publically proclaiming himself to be the Messiah, or Lord of the Second Advent, come to fulfil the mission of restoring God’s Kingdom of Heaven on earth. His early struggles in Korea clearly had a considerable influence on the trajectory of his life and the development of the UC into a world-wide movement that reached into a wide variety of areas, such as anti-communist politics, the media, the arts, the sciences and vast businesses. Following Moon’s death, the movement has split into three separate factions, the largest of which is run by his widow, and the other two by, respectively, his oldest living and youngest sons.

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25

Antonov, Mikhail. "CHURCH-STATE SYMPHONIA: ITS HISTORICAL DEVELOPMENT AND ITS APPLICATIONS BY THE RUSSIAN ORTHODOX CHURCH." Journal of Law and Religion 35, no. 3 (December 2020): 474–93. http://dx.doi.org/10.1017/jlr.2020.38.

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AbstractThis article analyzes the origins of the concept of symphonia, its historical development, and its utilization by the Russian Orthodox Church as a normative ideal for church-state relations. In various historical contexts, this concept has referred to different normative requirements; it relied on different paradigms in Byzantium and in medieval Russia and it acquired new meanings in Imperial Russia. The reinterpretations of this concept by the Russian Orthodox Church in order to legitimize its position in the political life of contemporary Russia take this concept far from its original meaning. Using methods from the history of concepts of, among others, Reinhart Koselleck and Quentin Skinner, the author considers how the semantic transformations of symphonia in modern contexts by the Russian Orthodox Church lead to a hollowing of this concept. This conception is hardly reconcilable with the normative logic of the actual Russian political and legal systems.

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26

Pocklington, David, and Frank Cranmer. "Banns of Marriage: Their Development and (Possible) Future." Ecclesiastical Law Journal 19, no. 3 (August 31, 2017): 342–56. http://dx.doi.org/10.1017/s0956618x17000503.

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A marriage in the Church of England or the Church in Wales may take place following the publication of banns of marriage (preferably during morning service) on three Sundays, by special licence of the Archbishop of Canterbury, by common licence or on the authority of a certificate issued by a superintendent registrar. Reports of the death of the church wedding have been somewhat exaggerated: in 2014, the Church of England conducted almost 50,000 weddings, while the Church in Wales conducted just over 3,000.

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27

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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28

Surlis, Paul. "The People's Church." Monthly Review 48, no. 10 (March 5, 1997): 55. http://dx.doi.org/10.14452/mr-048-10-1997-03_5.

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29

Savchuk, Oleh, and Halyna Lutska. "Evolution of church notary in the canonical law of the catholic church." Scientific and informational bulletin of Ivano-Frankivsk University of Law named after King Danylo Halytskyi, no. 10(22) (December 29, 2020): 92–98. http://dx.doi.org/10.33098/2078-6670.10.22.92-98.

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Goal. The aim of the work is a comprehensive analysis of the main problems and features of the influence of religion on the formation of modern legal families, including in the context of modern globalization processes. Method. The methodology of the study involves the integrated use of a number of general and special methods of cognition, in particular: terminological analysis, synthesis, structural-functional and comparative law. Results. In the course of the research it was proved that in the modern conditions of society development the religious legal family plays an important role due to the large number of citizens of the states that make it up. The factor that reinforces this role is the migration processes caused by globalization and integration phenomena. Today, despite its conservatism, the religious legal family under the pressure of external circumstances is forced to abandon some of its dogmas, mainly in terms of ensuring the development of the individual and the realization of his rights. The religious legal family is a separate type of legal system with its own peculiarities. It is important to distinguish between religious law and the national legal system of the state that makes up the religious legal family. Scientific novelty. The study found that in the legal families of traditional law, religion is decisive. This is manifested in the fact that, on the one hand, it serves as a regulatory mechanism for traditional, customary and other social norms. On the other hand, religion within the legal families of traditional law plays an independent role mainly in cases when it comes to regulating the activities of public law institutions. Practical significance. The results of the study can be useful in the process of developing a general theoretical and comparative religious model of formation and development of legal families of today, in particular in the context of globalization.

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30

Lyu, Won-Yuol. "Telling a Life Story as Theological Reflection : Donald Owens, the First Korean Missionary in the Church of the Nazarene." Theology and Praxis 70 (July 30, 2020): 395–434. http://dx.doi.org/10.14387/jkspth.2020.70.395.

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31

Jakonda, Sulaiman Z. "The African development scene and the church." Transformation: An International Journal of Holistic Mission Studies 13, no. 4 (October 1996): 26–33. http://dx.doi.org/10.1177/026537889601300410.

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32

Havlíček, Tomáš. "Church-state relations in Czechia." GeoJournal 67, no. 4 (May 10, 2007): 331–40. http://dx.doi.org/10.1007/s10708-007-9061-4.

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33

Sagan, Oleksandr N. "Orthodoxy of pre-war Ukraine (1921-1939): the main tendencies of development." Ukrainian Religious Studies, no. 19 (October 2, 2001): 44–54. http://dx.doi.org/10.32420/2016.79.1162.

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The violent events of the revolutionary 1917 rocked the church life in Ukraine. Church movement began to become quite controversial in its content of national-political character. In the new political conditions, not only the clergy but also secular authorities, public organizations and private individuals took an active part in discussing the problems of church life, which politicized in some way Orthodoxy. The Civil War of 1918-1920 did all the efforts of church activists and clergy dependent on the state of affairs - the activity of many church and church organizations ceased or, on the contrary, restored under the rule of certain political forces. It was only from the beginning of 1921 that we could speak of more clearly defined lines of church development.

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34

Crosby, Robert G., and Erin I. Smith. "Measuring Children's Church-Based Social Support: Development and Initial Validation of the Kids’ Church Survey." Social Development 26, no. 2 (June 9, 2016): 423–42. http://dx.doi.org/10.1111/sode.12198.

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35

Arthur, Gordon. "The Development of Canonical Jurisprudence in the Roman Catholic Church and the Church of England." Ecclesiology 4, no. 3 (2008): 308–25. http://dx.doi.org/10.1163/174553108x341297.

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AbstractThis paper offers a theological examination of the legal theory underlying the Canon Law of the Roman Catholic Church from the time of Gratian onwards, and of the Church of England since the Reformation, comparing the latter with parallel developments in English Common Law. Despite their very different contexts, structures and emphases, a surprising degree of similarity emerges, which may provide a basis for further discussion and convergence in the future.

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36

Kantrowitz, Rachel. "Triangulating between Church, State, and Postcolony." Cahiers d'études africaines, no. 221-222 (April 1, 2016): 219–42. http://dx.doi.org/10.4000/etudesafricaines.18964.

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37

McCoy, Bill. "Leprosy, Piety and Identity: The Mbuluzi Leprosy Hospital as Informal Pilgrimage Site, 1948–82." Studies in World Christianity 20, no. 1 (April 2014): 54–69. http://dx.doi.org/10.3366/swc.2014.0071.

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This paper explores the idea of Swaziland's Mbuluzi Leprosy Hospital as a kind of informal pilgrimage site for missionaries of the Church of the Nazarene and other Western Christians while investigating the ways in which this status shaped the social life of the hospital community. And because the course of leprosy treatment during the middle years of the twentieth century typically required many months and often years to run its course, the paper particularly seeks to understand how this peculiar position may have impacted the identity of the patients whose lives were consequently put on display and what implications this had on their world-views and expectations in life after the hospital closed in 1982, arguing that the concept of moral bonds of dependence, derived from recent work by James Ferguson, provides the best model for understanding these dynamics.

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38

Lin, Yaotang Peter. "The development of Catholic-State relations: harmony or conflict." Asian Education and Development Studies 9, no. 3 (September 25, 2019): 349–61. http://dx.doi.org/10.1108/aeds-10-2018-0160.

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Purpose The purpose of this paper is to conduct a brief survey on the Catholic Church in Taiwan since its establishment by the Spanish missionaries in 1662 until today on its internal development and external relationship with the government. It is interesting to discover that, mostly, the Church has a harmonious relationship with the government, except a very few cases in which its foreign missionaries following the social teaching of the Church antagonize the government. However, it does not affect the close relationship between the Church and government in Taiwan. Design/methodology/approach It is a qualitative research on archive and books to research on the events of the Catholic Church in Taiwan in the discipline of social sciences. Historical research is in the majority of events. Findings The finding is acceptable because it is one of the few writings on the Catholic Church in Taiwan when writing on the Protestant Churches in Taiwan is flooding. Originality/value This is a ground-breaking work with academic value.

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39

Dulibić, Ljerka, and Iva Pasini Tržec. "Austrijski slikar Leopold Kupelwieser i biskup Josip Juraj Strossmayer." Ars Adriatica, no. 6 (January 1, 2016): 209. http://dx.doi.org/10.15291/ars.186.

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All 20th-century chronologies of the collector’s activity of Bishop Josip Juraj Strossmayer (1815-1905) and overviews of the evolution of today’s Strossmayer’s Gallery of Old Masters at the Croatian Academy of Sciences and Arts mention the bishop’s cooperation with the Austrian Nazarene painter Leopold Kupelwieser (1796-1862), father of Paul Kupelwieser, the former owner of the Brijuni islands. This episode from the “prehistory” of Strossmayer’s Gallery has hitherto been known only as a brief notice repeated in almost identical formulations: “In 1857, the bishop sent the first larger group of paintings to Vienna in order to be restored under the supervision of painter Leopold Kupelwieser.” Research of archival documents mentioning the cooperation between Bishop Strossmayer and painter Kupelwieser has now been complemented with an overview of Kupelwieser’s activity in Croatia, with an aim of promoting the preservation and evaluation of this segment of his painting oeuvre. Besides paintings ordered by Strossmayer (presently at the Diocesan Museum of Zagreb), Kupelwieser produced two paintings for Croatian churches independently of his cooperation with the bishop (for the church of St Stephen of Hungary, today’s church of the Immaculate Conception of the Blessed Virgin Mary in Nova Gradiška, and for the chapel of St Peter and Paul in Dvor na Uni). Two more paintings are preserved on the Brijuni islands that do not directly belong to Kupelwieser’s oeuvre yet are closely linked to him.

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Medhurst, Ken. "The Latin American Church." Journal of Latin American Studies 17, no. 2 (November 1985): 419–32. http://dx.doi.org/10.1017/s0022216x00007951.

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Lyu, Won Yuol. "Phineas Bresee, the Founder of the Church of the Nazarene and a Preacher in the 19th century American Holiness Movement." Theology and praxis 40 (July 30, 2014): 125–66. http://dx.doi.org/10.14387/jkspth.2014.40.125.

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Madsen, Richard. "The Chinese Catholic Church." Review of Religion and Chinese Society 6, no. 1 (April 1, 2019): 5–23. http://dx.doi.org/10.1163/22143955-00601002.

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Both the Chinese state and the Vatican have an interest in maintaining more regular control over local Catholic community life. Their interests partially converge in seeking a regularized process for selecting Catholic bishops in the officially recognized part of the Chinese Church. This overlapping of interests is the basis for the “provisional agreement” between the Vatican and China on the selection of bishops signed on September 22, 2018. The agreement fails to address the area where Sino-Vatican interests diverge, i.e., the status of the thirty-six “underground” bishops, recognized by the Vatican but not by the Chinese government. Meanwhile, grassroots Catholic communities in China are deeply embedded in local social structures and their leaders have long exercised a considerable degree of agency in managing local affairs and adapting Catholic practices to local culture. The interaction between local communities and the long-term development of the Chinese Catholic church will depend, on the one hand, on the complex cooperative and competitive arrangements between the Vatican and the Chinese state and, on the other hand, on the interaction between the agency of local communities and the forces of control from above.

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Mitchell, Bob. "The church and its shadow: the ambiguous role of church partnerships in World Vision’s development practice." Missiology: An International Review 45, no. 3 (June 29, 2017): 283–98. http://dx.doi.org/10.1177/0091829617703798.

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MAKOKHA, SIMON KHAEMBA, JOASH MUTUA WAMBUA, and ROSEMARY MBOGO. "ROLE OF THE CHURCH IN THE MORAL DEVELOPMENT OF STUDENTS IN CHURCH-SPONSORED SCHOOLS IN KENYA." International Journal of Social Sciences and Management Review 03, no. 05 (2020): 12–35. http://dx.doi.org/10.37602/ijssmr.2020.3502.

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45

Mikulášek, Josef. "‘I Dream of a Church …’: Certain Principles from Pope Francis on the Development of the Church." AUC THEOLOGICA 9, no. 1 (November 13, 2019): 63–81. http://dx.doi.org/10.14712/23363398.2019.6.

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Ndungu Ikenye, David Kimeli Juma; Nason Vundi;. "Examining the Effect of Fellowship Groups’ Interpersonal Relationships on Church Development in the African Gospel Church." Editon Consortium Journal of Arts, Humanities and Social Studies 1, no. 2 (September 30, 2019): 68–80. http://dx.doi.org/10.51317/ecjahss.v1i2.78.

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The purpose of this study was to assess the effects of interpersonal relationship on church development. The study was built on Lewin’s theory of change and Stakeholders theory by Freeman. Descriptive research design was used to determine the effects of variables. The target population was the fellowship, church leaders and members of fellowship groups in AGC churches Anaimoi sub-county, Kericho County, Kenya. Anaimoi is divided into 6 wards with each having an average of 10 AGC churches. The fellowship groups in 18 churches were used as a sample. Strata random sampling was used to select the respondents. Data was collected using structured questionnaires and interviews. The study was analysed through descriptive statistics with the help of SPSS and presented in pie charts, tables and graphs. Interpretation was made based on research objective. A pilot study was carried out by choosing one small group fellowship to determine the reliability and validity of research instruments. Cronbach’s alpha technique was also used to test the reliability of the questionnaires’ items. Multiple regression models were used to test the relationships between the study variables. Results indicated that there was a positive relationship between Fellowship Groups’ Interpersonal Relationships and Church Development as the reported p value is higher than the critical value. Another aspect that was observed was that the fellowship groups had manageable number of members in the fellowship that blended easily and form trust among them. The working together as a team was greatly enhanced where a member of the fellowship groups was involved in the operations. The fellowship groups act as cornerstones of progressive management for the foreseeable future.

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Devine, James. "Capitalism is Church Universal." Monthly Review 47, no. 4 (September 8, 1995): 54. http://dx.doi.org/10.14452/mr-047-04-1995-08_8.

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Heatwole, Charles A. "Sectarian Ideology and Church Architecture." Geographical Review 79, no. 1 (January 1989): 63. http://dx.doi.org/10.2307/215683.

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Hura, Vitalii. "MODERN UKRAINIAN PENTECOSTAL THEOLOGY: FROM HISTORY OF DEVELOPMENT TO CONTENT OF RESEARCHES." Skhid 1, no. 1 (March 5, 2021): 61–66. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225329.

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The article reflects the main historical stages of the formation of Ukrainian Pentecostal theology over the past thirty years: from the “birth” of the first church schools to the defense dissertations of doctoral level. Author has presented connection between post-soviet Pentecostal dogmatic system with evangelical traditional of dispensationalism and literal hermeneutic method in study of the Bible. Obviously, that Pentecostal Churches were strongly influenced through the Baptist Bible Courses in Moscow, because many Pentecostal leaders completed them. The author demonstrated the role of Bible Seminaries founded in independent Ukraine by western missioners of leading church`s unions, like the Assembly of God and the Church of God. The article identifies two models of the Pentecostal education (“church” and “academic” approaches) that address to the different needs of church society. “Church” type of theological education tries to teach important topics connected with applied questions of church ministry. However, this approach has a weak side hidden in methodology of research. As a result, not all research papers completed by graduates of the church-oriented school are interesting for Ukrainian scientific society. For control of quality in Ukrainian theological schools, EAAA was founded. Another direction of the development of the Ukrainian pentecostal theological model thinking is the “academic model” of theological education, that today develops in cooperation with state institutions. Through the analysis of the topics of defended dissertations, the author identifies key trends in the development of the Ukrainian Pentecostal movement. Among key topics, there is introspective research of the own roots, reasons of spreading alternative church movement in USSR, and its place on the World religious map. Like prognostic conclusion of all the text, the author identified several topics that may be interesting for Western academic partners, like “theology of Maidan”, “Church peaceful strategies for East of Ukraine” and “Ecological theology in light of Chernobyl’s tragedy”.

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BUTLER, MATTHEW. "God’sCampesinos? Mexico’s Revolutionary Church in the Countryside." Bulletin of Latin American Research 28, no. 2 (April 2009): 165–84. http://dx.doi.org/10.1111/j.1470-9856.2008.00294.x.

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