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Journal articles on the topic 'Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Helvin Murni Gulo and Abad Jaya Zega. "Meningkatkan Pertumbuhan Rohani Jemaat Kristus Tentang Makna Persekutuan Ibadah Berdasarkan “Ibrani 10:25”." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, no. 2 (2023): 185–93. http://dx.doi.org/10.55606/semnaspa.v4i2.1285.

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A growing church is a chursh that is faithful in carrying out its main task of evangelism. A growing church will always obey the commands of the lord jesus as stated in matthew 28:18-20. The goal is to spread the gospel and bring new people into the church congregation. When we talk about churches, we are no only talking about mangnificent physical buildings, but also about the individuals who believe in those churches. The true calling of the church is to be salt and light in this world. The church has the responsibility to be ambassadors who announce the news of salvation to everyone

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2

Karolina Suwul and Intansakti Pius X. "Strategi Gereja Dalam Membangun Persekutuan Umat Allah." Jurnal Magistra 2, no. 2 (2024): 92–100. http://dx.doi.org/10.62200/magistra.v2i2.106.

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Etymologically, the Greek Church “Ekklesia” means “ called out”. The Churh is often also defined as “a community of believers” (Andreas, 2010, p. 21). The Church is living community of everyone. The Church is a community formed by Christ, intended to illuminate the word to become His salt. The Church is also a collection of believers who believe in Christ as the head of the Church. The pastor in a Church is the hope or foundation for all members of the congregation, with a great influence on the dynamics and success of the congregation. The Church must have a friendly attitude and embrace all

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3

Clements, Keith. "Free church, national church." Theology 113, no. 876 (2010): 421–28. http://dx.doi.org/10.1177/0040571x1011300604.

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4

Suwito, Benny. "CURA PERSONALIS: SIKAP PASTORAL GEREJA BAGI PENDAMPINGAN KAUM LGBTQ KRISTIANI." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 1 (2024): 118–33. http://dx.doi.org/10.34150/jpak.v24i1.713.

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The Church is the people of God. And as people of God, the Church consists of all people who believe in Christ. People of God with LGBTQ are people who have faith in. Christ. They accept Christ as the savior but need help understanding their condition. Thus, they need to be helped as people of God because some faithful cannot get them into the Church. They think that people with LGBTQ inclinations are not genuine or even sinful. In this article, because Chrurch must serve all people who believe in Christ, it would explore how the Chuch can assist them in giving a good accompaniment. Cura Perso

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5

Wilson, Ryan. "The New Ecclesiology: Mega-Church, Denominational Church, and No Church." Review & Expositor 107, no. 1 (2010): 61–72. http://dx.doi.org/10.1177/003463731010700109.

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6

Njeru, Geoffrey Kinyua, and John Kiboi. "Sabbath Observance in the Context of COVID-19 Pandemic." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (2021): 1–12. http://dx.doi.org/10.35544/jjeoshs.v4i1.37.

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The study of the nature of the church1 is very significant to the body of Christ. Often, when this subject is introduced, Christians tend to ask: which is the true church and how can it be identified? Most churches claim to be the only ‘true church’ based on their teachings and this has continued to divide the body of Christ across the centuries. The Seventh Day Adventist (SDA) church has maintained the physical observance of the Sabbath to be one of the marks2 of identifying the ‘true church,’ yet the church fathers described the church as One, Holy, Catholic and Apostolic. The SDA uses the S

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7

Sawyer, Kathryn Rose. "True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland." Church History 85, no. 2 (2016): 219–45. http://dx.doi.org/10.1017/s0009640716000408.

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The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by me

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8

Johnsen, Elisabeth Tveito. "Ecclesial Online Identities during the Covid-19 Pandemic." Temenos - Nordic Journal for Study of Religion 59, no. 1 (2023): 53–78. http://dx.doi.org/10.33356/temenos.121371.

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The majority churches in Europe are paradoxically considered to be both powerful and weak religious institutions. Their complex position in secular society makes it important for them to communicate who they are to the public. The Covid-19 pandemic was a situation in which churches and other religious institutions were ‘forced’ to use digital media as a primary arena of outreach. This article investigates how three Scandinavian majority churches negotiated their ecclesial identities on Facebook during 2020, the first year of the Covid-19 pandemic. The following question is explored: did ‘onlin

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9

Swayze, Kimberly. "Church." Ploughshares 39, no. 1 (2013): 168–80. http://dx.doi.org/10.1353/plo.2013.0018.

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10

Kim, Han Sung. "Is Church Building Construction Church Planting?" ACTS Theological Journal 43 (December 30, 2017): 327–83. http://dx.doi.org/10.19114/atj.34.10.

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11

Kim, Han Sung. "Is Church Building Construction Church Planting?" ACTS Theological Journal 34 (December 30, 2017): 327–83. http://dx.doi.org/10.19114/atj.35.10.

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12

Carstea, Daniela. "Church and State, Church in State." INTERNATIONAL JOURNAL OF MANAGEMENT SCIENCE AND BUSINESS ADMINISTRATION 7, no. 4 (2021): 23–28. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.74.1003.

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The purpose of this paper is to briefly analyse the three existing models regulating the limits and the areas of intersectionality between the spiritual and the lay power, recognisable and identifiable in the countries of the European Community, that made possible the noticeable onslaught of secularisation in (post-)modernity. The first section will then be supplemented with a sociologically-informed analysis of the increasing desacralisation of our world, employing as a starting point Matthew Arnold’s poem, Dover Beach, foreboding the perils of loss of faith as early as the nineteenth century

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13

Hackett, Rosalind I. J., and J. Kofi Agbeti. "West African Church History: Church Missions and Church Foundations, 1482-1919." Journal of Religion in Africa 17, no. 2 (1987): 190. http://dx.doi.org/10.2307/1581044.

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14

Oftestad, Bernt T. "The Church of Norway ‐ a state church and a national Church." Studia Theologica - Nordic Journal of Theology 44, no. 1 (1990): 31–37. http://dx.doi.org/10.1080/00393389008600084.

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15

Bugiulescu, Marian. "Church and Political Society." International Journal of Theology, Philosophy and Science 2, no. 3 (2018): 79–90. http://dx.doi.org/10.26520/ijtps.2018.2.3.79-90.

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16

Choi, Dongkyu. "The Church from a Missional Church Perspective." Theology of Mission 36 (July 30, 2014): 327–53. http://dx.doi.org/10.14493/ksoms.2014.2.327.

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17

Lee, Hu-Chun. "Missional Church and Church Mission in Korea." Theology of Mission 43 (July 30, 2016): 137–60. http://dx.doi.org/10.14493/ksoms.2016.3.137.

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18

COLLINS, Raymond F. "Did Jesus Found the Church? Which Church?" Louvain Studies 21, no. 4 (1996): 356–64. http://dx.doi.org/10.2143/ls.21.4.542242.

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19

Clark, Jennifer. "Church Closure: New Opportunities for Church History." International Journal of the Humanities: Annual Review 6, no. 7 (2008): 139–50. http://dx.doi.org/10.18848/1447-9508/cgp/v06i07/42487.

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20

Fox-Genovese, Elizabeth. "Crisis in the church, church in crisis?" Society 40, no. 3 (2003): 10–12. http://dx.doi.org/10.1007/s12115-003-1028-6.

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21

Léopold, Harindintwari. "The Influence of Servant Leadership on Church Members towards the Fulfillment of the Great Commission: A Case of the Pentecostal Church of Rwanda- ADEPR in Gasabo District." International Journal of Social Science and Humanities Research 12, no. 4 (2024): 392–406. https://doi.org/10.5281/zenodo.14533809.

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<strong>Abstract</strong><strong>:</strong> According to Matthew 28:19-20, Jesus commissioned His disciples saying: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that He has commanded them. He promised to be with them always, even to the end of the age. Jesus’ disciples accomplished the task in their time, but Jesus’ work continue. According to Pew Research Center (2017), only 31% of people worldwide have heard the gospel of salvation to get life, with a

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22

Grumbles, Preslie B. "Clerical-Collar Crime: How Church Members Deal When Church Leaders Steal Church Property." Texas A&M Journal of Property Law 9, no. 1 (2023): 81–106. http://dx.doi.org/10.37419/jpl.v9.i1.4.

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Christian churches will lose an estimated $59 billion worldwide to embezzlement in 2022. Embezzlement and other white-collar crimes are property theft crimes characterized by the violation of another’s trust. This Comment names white-collar crimes committed exclusively by church leaders or officials “clerical-collar crimes.” Distinguishing clerical-collar crime from white-collar crime gives weight to and promotes future consideration of the unique problems that arise when church leaders and officials commit clerical-collar crime.Although clerical-collar crime is subject to civil and criminal l

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23

Saldhana, Julian. "Another Copemican Revolution!" Jnanadeepa: Pune Journal of Religious Studies Jan-June 2008, no. 11/1 (2008): 140–52. https://doi.org/10.5281/zenodo.4268415.

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This is a review article o f  the book, <em>The Next Christendom</em> (Oxford University Press, 2007) by Philip Jenkins, Distinguished Professor o f  History and Religious Studies at Pennsylvania State University; pp 316; $ 14.95. The volume is a revised and expanded edition o f  his earlier book published in 2002. Maps o f  the various continents and a dozen lists o f  tables help to suitably illustrate the content o f  the book. Every assertion o f  the author is copiously documented. He uses the term “Christendom”, not in a political sense, but

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24

Randolph, Jacob R. "“Church Sweat”." Church History and Religious Culture 100, no. 2-3 (2020): 319–41. http://dx.doi.org/10.1163/18712428-bja10003.

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Abstract Martin Luther’s ideas about vocational identity were forged in the early years of the Reformation, but were nuanced and reshaped throughout his life as new challenges arose. In this article, I examine the ways in which his conflict with Andreas Karlstadt over the propriety of an academic lifestyle from 1523 to 1525 provided an essential element of Luther’s masculine identity, an element that he continued to draw on throughout his life of lecturing. By 1535, Luther had come to a fully-formed masculine vocational identity, and Karlstadt had become the foil against which Luther measured

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25

Bond, Ann, and Albert Dunning. "Church Organs." Musical Times 126, no. 1714 (1985): 756. http://dx.doi.org/10.2307/965225.

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26

Kane, Margaret. "Community Church." Modern Churchman 30, no. 2 (1988): 1–6. http://dx.doi.org/10.3828/mc.30.2.1.

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27

Ziff, Matthew. "Church Shadows." Janus Head 15, no. 2 (2016): 13. http://dx.doi.org/10.5840/jh201615223.

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28

Kerr, Jason A. "Eve’s Church." Milton Quarterly 55, no. 2 (2021): 67–81. http://dx.doi.org/10.1111/milt.12378.

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29

Strange, Sharan. "Streetcorner Church." Callaloo 13, no. 3 (1990): 391. http://dx.doi.org/10.2307/2931318.

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30

BOURG, Florence C. "Domestic Church." INTAMS review 7, no. 2 (2001): 182–93. http://dx.doi.org/10.2143/int.7.2.2004516.

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31

Webster, Colleen Keene. "The Church." Lonergan Workshop 11 (1995): 213–26. http://dx.doi.org/10.5840/lw19951112.

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32

Mudd, Joseph C. "Church Penitent." Lonergan Workshop 25 (2011): 253–68. http://dx.doi.org/10.5840/lw20112534.

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33

Smucker, Carol J. "Church Nurse." Journal of Christian Nursing 6, no. 1 (1989): 32–33. http://dx.doi.org/10.1097/00005217-198906010-00012.

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34

Pinsent, Andrew. "Church service." Physics World 13, no. 2 (2000): 18. http://dx.doi.org/10.1088/2058-7058/13/2/19.

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35

Skelland, Neil. "Church disservice." Physics World 13, no. 3 (2000): 19. http://dx.doi.org/10.1088/2058-7058/13/3/21.

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36

Burgess, Neil, and David Webb. "Church Parties." Theology 92, no. 745 (1989): 35–37. http://dx.doi.org/10.1177/0040571x8909200107.

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37

Beedon, David Kirk. "Church Music." Theology 93, no. 751 (1990): 51–52. http://dx.doi.org/10.1177/0040571x9009300112.

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38

Humphries, Mark. "Church Fathers." Classical Review 49, no. 1 (1999): 84–87. http://dx.doi.org/10.1093/cr/49.1.84.

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39

Ireland, Stanley. "Church Parade." Classical Review 51, no. 2 (2001): 286–88. http://dx.doi.org/10.1093/cr/51.2.286.

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40

Peterson, Cheryl. "The Church." Lutheran Quarterly 30, no. 1 (2016): 43–59. http://dx.doi.org/10.1353/lut.2016.0008.

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41

Roberts, Richard John. "Networked Church." Pneuma 42, no. 1 (2020): 68–89. http://dx.doi.org/10.1163/15700747-04201002.

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Abstract This article explores some of the recent deliberations concerning the nature of networked church. According to earlier sociological theory, the usual trajectory for newly formed churches (and religious movements) is that they become denominations, particularly in the context of the transition to second-generation leadership. Recent history suggests that this is not an inevitable trajectory, as many churches founded in the middle of the twentieth century continue to exist in the form of networks. Theological and sociological factors are relevant to the question of whether these churche

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42

White, Paul. "Darwin’s Church." Studies in Church History 46 (2010): 333–52. http://dx.doi.org/10.1017/s0424208400000693.

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From the war of nature, from famine and death … endless forms most beautiful and most wonderful have been, and are being, evolved.(Charles Darwin, On the Origin of Species)Much has been made of the roots of Darwinian theory in the work of Thomas Malthus, who argued for the inevitability of strife, suffering and death following on the scarcity of resources and the tendency of populations to multiply without limit. It has been noted that a Malthusian pessimism about human nature re-emerged in the 1830s, darkening the political discussions surrounding the welfare of the poor, and informing the le

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43

Walton, Gerald. "“Fag Church”." Journal of Homosexuality 51, no. 2 (2006): 1–17. http://dx.doi.org/10.1300/j082v51n02_01.

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44

Whiteneck, Peggy. "Church Cat." Theology Today 57, no. 4 (2001): 544. http://dx.doi.org/10.1177/004057360105700411.

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45

Bremner, G. A. "Littlemore Church." Victorian Review 39, no. 1 (2013): 18–22. http://dx.doi.org/10.1353/vcr.2013.0001.

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46

Steffaniak, Jordan L. "Multi–Church?" TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (2020): 107–33. http://dx.doi.org/10.14428/thl.v4i1.23653.

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Multi–site and multi–service ecclesiology has become common place in many areas over recent decades. This innovation has not been subjected to rigorous systematic or analytic theological thought. Therefore, this article subjects these ecclesiological variations to critique and finds them wanting. It offers four theological principles by which to analyze the nature of the church and determines that multi–site and multi–service churches fail to meet the necessary requirements for what is required of a numerically identical Protestant church. Therefore, it is metaphysically impossible for multi–s

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47

Shore, Richard A. "Alonzo Church." Bulletin of Symbolic Logic 3, no. 2 (1997): 153. http://dx.doi.org/10.1017/s1079898600007575.

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48

Ford, David F. "Why Church?" Scottish Journal of Theology 53, no. 1 (2000): 50–71. http://dx.doi.org/10.1017/s0036930600053904.

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It is an honour and a delight to be this Society's President and I am immensely grateful for the privilege. I have been coming to the Society's Annual Meetings for about twenty-five years and I owe it more than I can express. It has acted as a basic network of colleagues which I have valued more and more as our conversations have been renewed year by year. It has been my main theological community beyond my church and the institutions in which I have studied and taught: it has been so good to have this broad, ecumenical intellectual community. It has offered a rich theological life, a diversit

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49

Osborne, Neville. "Michael Church." Neurochemistry International 14, no. 2 (1989): 229. http://dx.doi.org/10.1016/0197-0186(89)90129-0.

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50

Cameron, Deborah. "Narrow Church?" Critical Quarterly 45, no. 4 (2003): 109–12. http://dx.doi.org/10.1046/j.0011-1562.2003.00540.x.

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