Journal articles on the topic 'Congregational building'

GKE Bumi Palangka Congregation Council is the leader of the Church Congregation in Palangka Raya which houses four churches, of course, has a large accumulation of congregations. One of the duties and jobs of the GKE Bumi Palangka Congregational Daily Working Body (BPH MJBP) is to regulate the stewardship of the Church and to collect data on the congregation every year. The problems that exist in the Bumi Palangka GKE Congregational Assembly are the Jamaat's service system and the data has not been computerized and integrated and the lack of media to share or disseminate information that is in the Bumi Palangka GKE Congregational Assembly. In designing the website of the GKE Bumi Palangka Congregational Assembly, themethod is used waterfall with stages, Requirements Definition, System and Software Design, Implementation and Unit Testing, Integration and System Testing, Operation and Maintenance. The software used in building this website is Visual Studio Code, MySQL, and XAMPP. This website has been tested with blackbox testing which results in that the features on the website can run well. This MJBP Website Design was developed with the aim of planning, supervising, directing and delegating work to all service departments that have a relationship or coordination. As well as managing computerized church and congregation data so as to produce congregation information such as recapitulation reports

This study reports the results of a survey of forty-four Lutheran Churches in the New York metropolitan area. It describes present and projected services and programs churches offer to the elderly, specifically investigating the impact of changing age strata upon congregations. A significant relationship was found between proportion of the elderly within the congregation and the pastors' interest in developing specialized ministries to the elderly. There was also a significant relationship between the proportion of the elderly within the congregation and the pastors' interest in structural modifications of the church building. However, no significant differences were found between the proportion of elderly with the congregation and the actual programs and services to the elderly. This may be an indication that churches with high proportions of the elderly had less financial and congregational resources.

The Confirmation Project research clearly identified the impact of the faith-forming culture of a congregation on youth confirmation. When the congregational ecology is intentional about lifelong and life-wide faith formation, intergenerational relationships become a powerful means of faith transmission. This article explores the role and impact of mentoring in confirmation programs, a practice we found in 57 percent of the 3064 congregations surveyed. Drawing from social science research and building on biblical and theological foundations, we argue that Christian mentoring, a practice of modeling faith, provides mutual benefit for young people and their adult mentors, while also contributing to the spiritual health and relational vitality of congregations. Intergenerational mentoring at its best teaches confirmands, mentors, and congregants that they are not independent Christians, but part of an interdependent body of Christ.

Grand Mosque is a frequently visited building because it is a place for worshipping God for devoted Muslims and its communal qualities. The lack of access to Mosque creates physical barriers for PwDs and elderly and has discouraged them to join congregational prayers. Mosque accessibility is a prolonged issue that needs to be mitigated. There are five identified access challenges that will be discussed. Revisits mosque’s design intentions and conducting Access Audit at grand mosques for accessibility. Finally, grand mosque design philosophies should consider diversity of users to visit, performing congregational prayers and socially inclusive for all Mosque's functions.

This study aimed to provide explanation and overview related to the law of tarawih prayers at home in an pandemic situation (Covid-19), the law of performing prayers at home with the intention of participating in congregation in the mosque, and the law of reciting the mushaf or mobile phones while leading tarawih prayer. This research used a descriptive qualitative approach using content analysis techniques and library research. The results show that if in an area where the potential for outbreaks of the covid-19 outbreak is high and there has been an appeal from the local government and scholars (MUI), then in these state the more important thing is to perform tarawih prayers at home, both congregationally with family members, and this is the preferred, or individually; (2) invalidity of the prayers of a person who follows the congregational prayers outside the mosque building, where the scholars agree that he must go to the mosque; and (3) it is permissible to recite from the mushaf in the sunnah (optional) prayers, such as tarawih prayer for imams who do not memorize the Koran. As for the obligatory prayers, it is disliked because there is no need to do so. This law also applies to someone who wants to recite the Koran with the software of Koran on mobile phones.

Abstract Objectives Hispanics are disproportionally affected by obesity, cancer, and other obesity-related chronic diseases. Building a Healthy Temple (BHT) was a multi-component, faith-based lifestyle intervention implemented in 27 low-income, predominately-Hispanic congregations in San Antonio, TX between 2012 and 2017. One aim of BHT was to assess program effectiveness at improving health-conducive church environment/policy and sustainability of these improvements at follow-up. Methods A key macro-level program component of BHT was the formation of a Health Ministry Committee to initiate church-wide health-conducive environment/policy changes. The Congregational Health Index (CHI) was used to assess church nutrition (17 items) and physical activity (PA, 5 items) environment/policy at baseline, end of program, and follow-up (6 months or more post-intervention). Data were expressed as % of the maximum scores. Friedman test and post hoc analysis were performed with Wilcoxon signed-rank tests and significance of pairwise comparisons, adjusted with Bonferroni correction. Results Eighteen churches completed all 3 CHI assessments. Percentage of total nutrition and PA environment/policy scores for baseline, end of program, and follow-up were 38% (35–45), 64% (53–75), and 69% (64–77), respectively. Post hoc analysis shows significant improvements in nutrition and PA environment/policy scores at end of program (Z = –3.73, P < 0.001) and follow-up (Z = –3.73, P < 0.001) as compared to baseline, as well as significantly higher scores at follow-up compared to end of program (Z = –3.18, P = 0.001). Conclusions Study findings reveal the importance of utilizing congregation-wide macro-level interventions to create health-conducive enviroment/policy changes to facilitate and sustain healthy lifestyle changes in predominately-Hispanic faith community settings. Funding Sources Baptist Health Foundation San Antonio & Cancer Prevention Research Institute of Texas.

<p>African Americans are disproportionately affected by diabetes and colorectal cancer. Although studies have shown the effective­ness of spiritually based health interventions delivered by community health workers to African Americans, few have described the development of the capacity-building com­ponent. This article describes this process. The development of the Healthy Congre­gations Healthy Communities Program (HCHC) was guided through a community-based participatory research lens and included: 1) establishment of a community coalition; 2) identification by coalition members of churches as the best venues for health promotion strategies among African Americans; 3) recruitment of churches; 4) development of a training manual; 5) recruitment and training of congregational health leaders (CHLs); and 6) “Passing of the torch” from the coalition to the CHLs who implemented the intervention in their con­gregations. We trained 35 CHLs to promote awareness about diabetes and colorectal cancer using a culturally relevant, spiritually based curriculum. Pre- and post-test paired t-tests showed significant increases in CHLs’ knowledge of wellness (P&lt;.001), colorectal cancer (P&lt;.002), nutrition (P&lt;.004), and lifestyle changes (P&lt;.005). The community-academic partnership was successful in developing a culturally relevant, spiritually based capacity-building program for African American CHLs to implement health pro­motion strategies in their congregations and communities.</p><p><em>Ethn Dis.</em>2018;28(1):11-18; doi:10.18865/ed.28.1.11.</p>

The Lancashire Independent College in Whalley Range, Manchester (1839-43), was built to train Congregational ministers. As the first of a number of Nonconformist educational institutions in the area, it illustrates Manchester‘s importance as a centre of higher education generally and Nonconformist education in particular. The building was designed by John Gould Irwin in Gothic style, mediated through references to All Souls College in Oxford by Nicholas Hawksmoor, whose architecture also inspired Irwins Theatre Royal in Manchester (1845). The College was later extended by Alfred Waterhouse, reflecting the growing success of the institution, which forged links with Owens College and went on to contribute, with other ministerial training colleges, to the Universitys Faculty of Theology established in 1904. The building illustrates an interesting strand in early nineteenth-century architectural style by a little-known architect, and has an important place in the history of higher education in north-west England.

The Pasuruan city government has built flats in three sub-districts. The apartment in the city of Pasuruan is expected to be a home that protects their family with limited facilities but full of comfort with the aspiration to form a sakinah mawaddah wa rahma family as well as my home to be my paradise. Likewise with an Islamic environment, ethical and interacting with harmonious neighbors. These flats are expected to be their intermediary in achieving their welfare. Building a household in a household with the concept of my home is my heaven (baiti Jannati) in an apartment is very difficult because of the large number of residents and the concept of apartment building is so complex, except with hard effort. of the residents of the apartment. Therefore, special assistance is needed from tertiary institutions based on pesantren to create education and religious behavior for the residents of the apartment so that baiti jannati will automatically be created by itself. This mentoring uses the ABCD mentoring method involving the residents of the flats themselves. The results of our assistance in these flats include the formation of religious families, polite and able to interact with the community in safe harmony and preserving congregational prayers, Islamic studies, jamiyah tahlil, dibaan and TPQ for children.

For evangelicals, the allure of mass media evangelism has always been the potential to reach ever-more-distant “unsaved” populations across the globe. However, as the print and broadcast revolutions quickly revealed, targeting individuals’ needs and developing a sense of personal intimacy between evangelists and audience via these media proved a perpetual challenge. The digital revolution transformed this relationship: the interactive capabilities of the Internet and the ability to inexpensively target niche audiences re-shaped mass media evangelism. However, a close examination of evangelistic practices online reveals that, in fact, this latest “revolution”—rather than representing entirely novel ground—actually more closely approximates the type of evangelism that has taken place in brick and mortar churches and non-virtual environments since Christianity’s origins. The concept of “rhetorical space”—drawn from rhetorician Roxanne Mountford’s work on how the design of pulpits and church buildings directly impacts the types of pastoral and congregational behaviors promoted—helps us to see why. Using Global Media Outreach’s Jesus2020.com and The Billy Graham Evangelistic Association’s PeacewithGod.net websites as exemplars, I explore how, by conceptualizing evangelistic websites as rhetorical spaces with architectural features functioning persuasively in a manner similar to physical spaces, scholars of digital religion gain a theoretical framework for effectively describing the unique draw of these sites. Three elements of design in particular reveal how web design works imperceptibly to create a personalized, intimate, and interactive experience, while quickly moving users to make the decision to convert: the rhetorics of interface, navigation, and virtual relationship design. Understanding evangelistic websites as rhetorical spaces thus allows scholars of digital religion to see ways in which Internet evangelism has many similarities with evangelism in non-virtual spaces, pushing us to view it as a more familiar and historical strategy than is commonly recognized.

The magnificent mosque is not necessarily offset the spirit of the prosperity of the mosque. This is different from the Jogokariyan Mosque in Yogyakarta, in addition to congregational prayers it is also a center of social activities. The purpose of this study was to analyze the takmir communication strategy to prosper the Jogokariyan Mosque. This study uses interpersonal communication theory with a descriptive qualitative approach. The informants of this study were four people from the Jogokariyan Mosque. The results of this study are the personal approach strategy is one of the keys to success in building the communication process. Mosque takmir communication with the surrounding community, worshipers, and mosque visitors is carried out persuasively. Takmir Masjid also often holds social activities with the community, both Muslim and non-Muslim. Efforts to make the mosque prosperous through a personal approach, through hobbies that are favored by residents who have not yet prayed. Besides, the mosque takmir seeks to maintain the comfort of guests whether worshiping or just stopping by.

Madrasah Ibtidaiyah Miftahul Ulum Kesamben Wetan. This study uses a qualitative research method with a case study approach. Data collection techniques using observation, interviews, and documentation. The data analysis technique used the analysis of Miles and Huberman. Test the validity of the data by triangulation and reference adequacy. The results of the research show that the process of building religious character in Islamic elementary schools based on the Miftahul Ulum Kesamben Wetan Islamic Boarding School through dhuha prayer, tahfidzul qur'an, congregational prayer, courtesy, through religious activities such as Eid al-fitr, Eid al adha, sharing zakat, sharing takji, and break fast together. Read the yasin letter every Friday, share on Friday legi, read juz amma ', memorize daily prayers, and do active pesantren activities. The obstacle is synchronizing the vision and mission of the school with what parents expect, there are still children who arrive late, teachers are expected to be more careful in guiding children and providing good examples, children's abilities during the learning process, and children do not want to follow orders from teacher.

The Ahi Çelebi Mosque, which is among Istanbul’s oldest mosques, is located on the shores of the Golden Horn in the Eminönü. This mosque, which was very probably built by Ahi Çelebi towards the end of the 15th century, was restored during the 16th century by Architect Sinan. It is a stone building with a rectangular plan, single dome, with a rear congregational area/son cemaat yeri in front of its main space, and a cut stone minaret at its right corner. Damaged by fires and earthquakes during its long history, this building, set on reclaimed land, was restored and strengthened at various times through the years. In the 1980s, the building was unfavourably affected by the construction of the new Galata Bridge; it began to sink and slide towards the sea, with the result that it had to be supported with steel girdles as a temporary measure and was abandoned. In 2000, the General Directorate of Foundations had concrete pillars added underground to stabilise the base, and the sea water around the foundations was pumped out. During the last restoration carried out in 2005-2006, the main dome and walls were strengthened, the minaret was rebuilt, and the interior plaster and decorations were redone. In this study we shall make a general re-evaluation of the restoration work undertaken on the 500 year old Ahi Çelebi Mosque. We shall determine to what degree the structural interventions and, in particular, the contemporary interventions have been able to maintain the original materials, shapes, workmanship and period additions, and whether or not these are distinguishable, reversible and suitable to the aesthetics of the whole.

Abstract Provision of spaces for personal prayer and reflection has become a common phenomenon within historic churches and cathedrals in England and Wales, offering an example of devotional activity that operates largely outside that of traditional gathered congregations, but also in relationship with them. Over the past decade, the apSAFIP (the ap Siôn Analytic Framework for Intercessory Prayer) has been employed to examine the content of personal prayer requests left in various church-related locations, mapping similarities and differences in pray-ers’ concerns. Building on this research tradition, the present study examines whether changes to physical environment in an Anglican cathedral in Wales has an effect on the personal prayer activity occurring within it, with a particular focus on intercessory prayer requests.

<p><em>The mosque is a place of worship of muslim, one of them is to perform the congregational prayers. Mosque Pathok Negoro Mlangi besides being use as a place of prayers congregation is also used as a place of spreading of Islam religion in Mlangi. The status of Mosque Pathok Negoro Mlangi is under the rule of Sultanate Yogyakarta. This mosque is also used as a cultural heritage and classified into cultural heritage buildings protected by UU No 11 in 2010. So, it is not arbitrary people can change the shape of the building. This study aims to determine the response of Mlangi community to renovate Mosque Pathok Negoro Mlangi in 2012. Data collection is done by interview, observation, and documentation, as well as verivication and interpretation to know the source validity. The community’s response to the renovation of the mosque in 2012 contradicts each other. Some people who support but not a few who refuse the renovation. The motive for the renovation in 2012 is to restore the characteristics of the mosque building Pathok Negoro Mlangi at the mosque Kagungan Dalem which has been lost due to renovations made in 1985 by Mlangi community.</em></p><p><em>Key Word: Mosque Pathok Negoro Mlangi, Society Mlangi, Renovation</em></p><p><em> </em></p><p><em>Masjid merupakan tempat beribadah umat Islam, salah satunya untuk menjalankan sholat berjamaah. Masjid Pathok Negoro Mlangi selain digunakan sebagai tempat sholat berjamaah, juga digunakan sebagai pusat penyebaran agama Islam di Mlangi. Status Masjid Pathok Negoro Mlangi berada di bawah naungan Kesultanan Yogyakarta. Masjid ini juga dijadikan sebagai warisan budaya dan digolongkan kedalam bangunan cagar budaya yang dilindungi dengan UU No 11 Tahun 2010. Sehingga tidak sembarangan orang bisa mengubah bentuk bangunan tersebut. Penelitian ini bertujuan untuk mengetahui respon masyarakat Mlangi terhadap renovasi Masjid Pathok Negoro Mlangi pada tahun 2012. Pengumpulan data dilakukan dengan wawancara, observasi, dan dokumentasi serta melakukan verifikasi dan interpretasi untuk mengetahui keabsahan sumber. Respon masyarakat Mlangi terhadap renovasi masjid yang dilakukan pada tahun 2012 saling bertentangan. Sebagian masyarakat banyak yang mendukung dan ada juga yang menolak renovasi dilakukan. Motif dilakukannya renovasi pada tahun 2012 adalah, untuk mengembalikan ciri khas bangunan Masjid Pathok Negoro Mlangi sebagai masjid Kagungan Dalem yang telah hilang akibat renovasi yang dilakukan pada tahun 1985 oleh masyarakat Mlangi.</em></p><p><em>Kata kunci: Masjid Pathok Negoro, Masyarakat Mlangi, Renovasi</em></p><p><em> </em></p>

The leader of church congregation, has the role that is vital both in a church and a Christian community. This role is considered to be important due to the influence it has in many aspects of a church or community that he is leading. One of the things that needs to be highlighted in a leader is the communication style they use in conversing to his congregation. It is important to observe the communication style used as it could be a leader’s advantage in building the congregation’s loyalty. In this research, the writer is going to conduct a research regarding the communication style that is used by the leader of Every Nation Jakarta in terms of building congregation’s loyalty. In this research, the writer is going to conduct a qualitative research along with case study method. The results of this research will reveal the communication style of Ps Jahja Gani as the leader of the congregation in Every Nation Jakarta, things that are done in achieving congregation’s loyalty, congregation’s perspective of Ps Jahja Gani’s communication style, as well as the interviewee’s perspective of Ps Jahja Gani’s communication style that has been deemed to fit both the congregation’s situation and condition of Every Nation Jakarta.Pemimpin jemaat gereja, memiliki peranan yang sangat penting dalam suatu gereja maupun suatu komunitas rohani Kristen. Peran ini dianggap penting, dikarenakan seorang pemimpin jemaat dapat memberikan pengaruh besar di berbagai aspek dalam gereja maupun komunitas yang ia pimpin. Salah satu hal yang perlu diperhatikan dari seorang pemimpin jemaat gereja adalah gaya komunikasi kepada para jemaat yang dipimpinnya. Gaya komunikasi perlu diperhatikan, karena gaya komunikasi yang sesuai dan tepat dapatlah menjadi keunggulan bagi pemimpin jemaat dalam membangun loyalitas jemaatnya. Pada penelitian ini, penulis akan meneliti gaya komunikasi pemimpin jemaat dari gereja Every Nation Jakarta dalam membangun loyalitas di dalam jemaatnya. Pada penelitian ini, penulis menggunakan pendekatan penelitian kualitatif dengan metode studi kasus. Hasil dari temuan penelitian yang dilakukan ini, mengungkapkan gaya komunikasi Ps. Jahja Gani selaku pemimpin jemaat gereja Every Nation Jakarta, hal – hal yang dilakukan dalam membangun loyalitas jemaat, sudut pandang jemaat terhadap gaya komunikasi dengan sifat pemimpin yang dimiliki Ps. Jahja Gani, serta pandangan para narasumber jemaat mengenai gaya komunikasi Ps. Jahja gani yang dinilai sudah tepat dan sesuai dengan situasi kondisi jemaat di gereja Every Nation Jakarta.

This study aims: (1) to determine the morals of students in SD Inspiratif Al-Ilham, Banjar City. (2) to determine the implementation of Islamic Personal Development (BPI) in building the morals of students at SD Inspiratif Al-Ilham, Banjar City. (3) to find out the results of the Islamic Personal Development (BPI) in building the morals of students at SD Inspiratif Al-Ilham, Banjar City. The purpose of this study was to determine the morals of students, the implementation of Islamic Personal Development and to find out the results of Islamic Personal Development in fostering the morals of students at SD Inspiratif Al-Ilham, Banjar City. This study used a qualitative research method with a case study approach. This study used data collection techniques using interviews, observation, and documentation study. The data used are primary data obtained directly from respondents regarding the implementation of Islamic Personal Development. Meanwhile, secondary data in the form of theories and other supporting data were obtained from literature and school archives documentation. All of these data are materials to describe the implementation of Islamic Personal Development (BPI) at SD Inspiratif Al-Ilham, Banjar City. The results of this study indicate that: (1) The morals of the students at SD Inspiratif Al-Ilham, Banjar City are good enough. (2) Implementation of Islamic Personal Development in fostering the morals of students at Inspiratif Al-Ilham Elementary School, Banjar City, namely through coaching which includes guidance by exemplary, guidance with habituation and guidance with advice (3) The results of the Islamic Personal Development (BPI) in fostering the morals of students at the Inspiratif Al-Ilham Elementary School, Banjar City are quite good, where students have been able to show behavior according to the existing indicators, including being able to carry out congregational prayers and prayers. sunnah dhuha and qiyamullail, reciting dhikr after every prayer and so on.

Background and Objective: Congregational Health Empowerment and Social Safety Advocates (CHESSAdvocates) initiative, a project aimed at mitigating maternal and child health (MCH) and gender injustices in religiously pluralistic societies, was implemented in two Northern Nigerian states of Benue and Kaduna between September 2018 and July 2019. The objective of this study was to assess the effectiveness, sustainability and factors of success in the CHESS-Advocates model as a faith community approach to mitigating gender and MCH injustices in Northern Nigeria. Methods: Data were from desk review of monthly project reports which were documented monthly all through the 10-month project life, and qualitative assessment conducted in July 2019 at the end of project. The assessments involved focus group discussions, key informant interviews, and in-depth interviews conducted in four randomly selected communities in each of the project states. The variables of interest were sustainability, effectiveness of initiative, and the factors that contributed to the success of the program. Results: The CHESS-Advocate model was effective in the mobilization of community response that improved uptake and acceptance of antenatal care (ANC), immunization, and uptake of human immunodeficiency virus (HIV) testing services. The model was cost-effective and able to instigate change in harmful practices, particularly in highly religious communities. The model showed promise of sustainability and identified some factors that led to its success in the different communities. Conclusion and Global Health Implications: The CHESS advocates model showed promises of efficacy in engaging faith communities as important actors in promoting MCH practices and mitigating gender injustices particularly in rural and underserved communities. Like other faith based models, the CHESS-Advocates model provided opportunities in faith congregations for building sustainable development in health and social justice. The model helped to improve MCH seeking behavior, influenced change in harmful gender norms and in community response against gender based violence in rural communities. Key words: MCH • Gender justice • HIV • CHESS-Advocates • Faith • Northern Nigeria • Nigeria Copyright © 2019 Nwakamma et al. This is an open-access article distributed under the terms of the Creative Com - mons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

AbstractIn the study I tried to reconstruct the history of the Jewish community of Tállya and their synagogue, for up to now neither the community, nor the art historically important Torah ark has received due attention. After the Holocaust very few survivors came back to Tállya – a settlement in Tokaj-Hegyalja, a region of north-eastern Hungary – and not a single member of the former Orthodox congregation lives there today. The community built their third place of worship in the mid-nineteenth century, pulled down in 1964. The reasons why I found it important to map the socio-cultural and religious environment in more detail are commemorative and research methodological. The Israelite community enjoyed autonomy in choosing their rabbi and arranging all other domestic matters, and consequently, their taste, religious orientation, acculturation influenced the shaping of their synagogue building, the style of its furnishing and ritual objects. For lack of congregational documents, many kinds of sources (e.g. newspaper articles, recollections, biographies of rabbis, municipal documents) had to be interpreted within the context offered by the historical elaborations of the age. It was indispensable to shed light on the system of relations between Hasidism of growing influence from the early nineteenth century and traditional Orthodoxy, particularly because the tendencies of secession also appeared in the Tállya community, and the iconography of the Torah ark of their synagogue is most closely related to the carved Torah arks of East European Hasidic communities (in Poland, Galicia, Moldavia, etc.). According to archival sources the community leaders of Tállya could assert their wish to have the woodcarver create symbolic motifs on the ark despite the rabbi’s disapproval. As the direct antecedent to the composition I identified the masonry Torah ark of Mád, but the inventive, singular style of the carvings bears no kinship with the mentioned prototypes or the altars in churches in the vicinity. At the end of the paper I sum up the events that led to the demolition of the synagogue and the perishing of its interior furniture, relying on documents in the Hungarian Jewish Museum and the Monument Documentation Centre.

In order to improve the function of the Mosque in this case, mushalla as a place of worship and the construction of the people in particular, where people's lives are so compound and crowded, and to increase piety in performing worship (congregational prayer) as best as possible, prospering the Mosque has a positive influence for the development of the community in order to improve the quality of life of the community and the country. In order for religious syi'ar to be more echoed because it requires some improvement because of the inadequate physical condition of the building, it is necessary to renovate the construction of Mushalla and Al-Qur'an Education Park (TPA) which is regressive, is a program of mushalla management in Curug Village, RT.06 RW.04, Bojongsari Subdistrict, Depok City, West Java for the creation of a solemn and comfortable atmosphere of worship. The activities began with a coordination meeting with mushalla administrators in Curug Village, RT.06 RW.04, Bojongsari Subdistrict, Depok City, West Java, and residents around the Mosque, planning, drafting, and calculation in the making of Unit Price Analysis (AHS) in order to be analyzed and carried out on time. Mushalla is a center of community activities and development. And besides that, we should be able to position the Mosque as a unifying forum for Muslims

Abstract This paper considers hope and environment from a majority world perspective. It begins by surveying moves within the Anglican Church to become more environmentally aware, and to integrate environmental concerns into theology and practice. This process began at the Lambeth Conference in 1968 and eventually led to the inclusion of an environmental strand within the Anglican Communion’s ‘Five Marks of Mission’. The fifth Mark is ‘To strive to safeguard the integrity of creation and sustain and renew the life of the earth.’ In the 2008 Lambeth Conference a whole section was devoted to the environment. There follow accounts of environmental work in the Province of Southern Africa. In Niassa Diocese, in northern Mozambique, the mission department has been using Umoja (from the Swahili word for having a common mind) in congregational and community development. It demonstrates holistic mission by deepening faith, building community, and helping with practical challenges. Now the bigger question facing Southern Africa and the majority world is climate change. In South Africa apartheid used to dominate everything and this led to unity in the Church, but after apartheid the country is not faced by one overarching problem, but many. The theology of Charles Mathewes is explored in an attempt to find an adequate Christian response and bring hope to this new context. This then leads on to action in both small practical ways, and in bringing about more fundamental change. Finally, we are reminded that we should not always speak about problems, but also to present a positive vision.

This study aims to: 1) find out the role of boarding school administrators in fostering the character of students in the disciplines of Pondok Thoriqul Huda Ponorogo; 2) Knowing the forms of character building for students in the disciplines of Pondok Thoriqul Huda Ponorogo.This research is a qualitative research. The primary data source is the head of the boarding school and the board of management of the Thoriqul Huda boarding school. Data collection techniques in this study were observation, interviews and documentation. The data analysis technique is data reduction, data presentation, data conclusion.The results in this study can be seen that 1) the role of the board administrators in fostering the disciplinary character of students, namely: a) awakening students to perform congregational prayers at asr and dawn; b) guiding the students in carrying out activities in the Islamic Boarding School; c) discipline the students in the departure of the judiciary; d) impose sanctions on students who violate the rules of the order of the cottage; e) motivating students to study harder in Islamic boarding schools, while the role played by board administrators is an active role. Furthermore, the results of the second research) form the formation of students' disciplinary character through a participatory approach, the form of guidance is divided into two, namely: a) socialization of the rules of the boarding school when students register at the cottage witnessed by parents; b) routine or programmed socialization once a month precisely on the fourth week or called yaumul reckoning for the students

It is instructive to see the similarities and the differences between the account of the origins of the synagogue in the Jewish Encyclopedia of 1907 and the more extended discussion of the subject in the Encyclopedia Judaica of 1971. In the earlier work, Wilhelm Bacher observes that by the time the synagogue had become the central institution in Judaism, it was already regarded as of ancient origin, dating back to Moses.1 He was of the opinion that the synagogue as a permanent institution originated during the Babylonian captivity,2 and conjectured that the reference in Isa 56. 7 to the temple as a ‘house of prayer’ was to be understood as connected with the term for place of prayer, proseuche, which was used during the exile and among Jews in the diaspora in later centuries. Balcher's theory continues that it was Ezra and his successors who reorganized the religious life of Israel into congregational worship, with special place for prayers and the reading of the scriptures. This development, he proposed, took place in parallel with the revival of the temple cult and led to the building of synagogues. He finds evidence for synagogues in Palestine in the pre-exilic period in Ps 74. 8, although in fact this psalm comes from the Maccabean period or even later.3 Then, astonishingly and without any attempt to explain, he asserts that the complete absence of allusions to synagogue in 1 or 2 Maccabees is the result of the author's primary concern for the purity of the temple ritual.

It has frequently been assumed that church building ceased after the National Socialists came to power in Germany in 1933. This article shows that it continued, and considers the reasons why this was the case. Focussing on churches built in the Church of Braunschweig between 1933 and 1936, it explores the interactions between emergent priorities for church architecture and the rhetoric of National Socialist ideology, and traces their influence on the building of new Protestant churches in Braunschweig. It examines the way in which Braunschweig Cathedral was reordered in accordance with National Socialist interests, and the ambiguity which such a reordering implied for the on-going Christian life of the congregation. It concludes that church building was widely understood to be a part of the National Socialist programme for creating employment, but was also used to emphasise the continuing role of the Church in building community. However, there is still much work to be done to investigate the ways in which churches and congregations interacted with National Socialism in their day-to-day existence.

Abstract The article discusses a project that features the relocation of the historic Atelier building, built by Krakow-based architect Wandalin Beringer (1839–1923) who was active in the early twentieth century, and the regeneration of a plot belonging to the Congregation of the Resurrection since 1885, which is located at 12 Łobzowska Street in Krakow. The method includes cutting the entire structure off at the foundation and then after reinforcing it with a steel structure transporting it in its entirety to the new location. The project included two possible variants of moving the building in a straight line, either by 21 or 59 metres and evaluates two projects of further regeneration, the adaptive reuse of the building as an exhibition and religious space as well as a proposal for the remodelling of the nearby plot that belongs to the Congregation into a space for meditation and as a recreational park. The aim of these measures is to prevent the demolition of this building, now over a century old, as a result of which a forgotten element of the cultural heritage of the city will be saved. This project was based on the results of analyses of the cultural and historical conditions of Krakow. The block of buildings in which the Atelier in question is located is a very attractive location, near to the very centre of Krakow, adjacent to residential, service and educational buildings. It is directly adjacent to the Monastery Complex of the Congregation of the Resurrection, listed as a heritage building under conservation protection (municipal registry of heritage buildings). In the second half of the twentieth century, the building was used as a workroom by artists such as Xawery Dunikowski and later by the sculptress Teodora Stasiak. The case of the Atelier may provide an inspiration for discussion as well as raising awareness among citizens and city authorities to avoid future situations in which cultural heritage may become forgotten or demolished.

Purpose This paper aims to explore the experiences of church ministers who played the role of transitional leaders in congregational situations involving conflict. Design/methodology/approach Grounded theory was chosen as a suitable approach to investigate phenomena that occasionally penetrate religious publications and even less frequently scholarly management journals. Accordingly, in-depth interviews were conducted with six church ministers who had been transitional leaders in one Christian denomination in New Zealand. Findings Participants indicated that the drivers of transitional ministry were conflict, dysfunction and loss of direction; the goals were to heal the damage caused by conflict and restore functionality and well-being; the process, underpinned by a leadership philosophy of affirmation, trust-building, engagement and communication, involved working with church members to instil hope, establish operational structures, identify and resolve dysfunction, envision a future and ultimately recruit a permanent minister. Research limitations/implications The limitations of a small sample size in one Christian denomination could be addressed by using wider samples in other contexts. It is suggested that insights into transitional leadership after conflict will be of interest to researchers as well as practitioners in other religious organizations, the wider non-profit sector and the private sector. Future research into the impact of transitional leadership, against a background of conflict and organizational change, will add to this empirical foundation. Originality/value The model of transitional ministry is a unique contribution to religious literature and practice. It also offers insight into how other types of organization could deal with the exit of its permanent leader, in circumstances of conflict, and manage the transition phase of a temporary replacement, so that the organization returns to a state of well-being with a renewed sense of purpose.

Globalization is something we cannot avoid, and it impacts on all fronts, both positive and negative impacts. Globalization can also be a challenge for all, consequently, it requires a smart strategy to face the challenges of globalization. One of them is Pesantren. Pesantren with their classic characteristics must have a strategy to adapt to today’s guidance so that it able to maintain the existence, survive and be accepted by an increasingly advanced society. One of the pesantren that is aware of this is the API ASRI Islamic boarding school in the city of Magelang, this salaf-style pesantren has proven to be able to compete with other Islamic boarding schools, although it has only been established for about 13 years, but it has become the reference boarding school throughout Indonesia. This has attracted research attention to find out what the challenges of globalization are facing the API ASRI Islamic boarding school and how the strategy of the API ASRI Islamic boarding school in facing the challenges of globalization. This research is a case study research, using a qualitative descriptive approach. In this study, researchers used several techniques and data collection instruments, namely observation, interviews, and documentation. Techniques to check the validity of the data used in this study. The result of this study is that the biggest challenge faced by API ASRI Islamic boarding school is sophistication and promiscuity. Both of these are challenges of globalization that make Islamic boarding schools prepare themselves for this. Furthermore, the strategy used is through the formation of the character of the students and the formation of skills of the students. In terms of character building through the existence of Pesantren organizations and activities including the recitation, congregational prayer and mujahadah. And in terms of skill formation includes establishing formal schools and the existence of extracurricular activities which include English, tambourine and calligraphy.

Abstract- Indonesia is one of the many muslim-majority countries in the world. The extensiveness of muslim population in Indonesia has resulted in high demand of mosque buildings. A mosque is a particular building which primarily function as a community’s house of worship where muslims perform the religious ritual of shalah in congregation (jamaah).As a house of worship, ideally mosques should have the appropriate spatial aspects consistent with characteristics of all activities inside the building. Specifically, the religious ritual of shalah in congregation (jamaah) bears certain prequisites and directions. Therefore, the management and character of mosques are different from other types of building.Over time, the architecture of mosques continues to evolve. Structural and technology advancement leads to innovations in terms of mosques architectural shapes that are both diverse and captivating. Al-Ahdhar Mosque is one interesting example. Its unique shape of building which is very much different from many other mosques has made it an interesting object of study. It is very interesting to discover whether or not the architectural design of this mosque has also serves the function well. This study is specifically aimed to expose the consistency and interpretation of the concept of space of religious jamaah ritual in Al-Ahdhar Mosque as the chosen study object. Research is made by observing aspects of religious jamaah rituals and henceforth determining the building’s property and composition aspects that complements such concept. Furthermore, evaluation is made towards the implementation of the space concept of religious jamaah rituals based on the building’s anatomy theory. The result of this research hopefully present a contribution towards the study of architectural designs, specifically in designing mosques. Therefore, although the architecture of mosques may vary, the basic requirements of religious practices is fulfilled.

All life is interim. Moseley speaks from his personal experience of grief when he lost his wife of 31 years. Using his own grief and recovery as his model, he draws parallels for churches and interim pastors to use in dealing with the church's grief over losing a pastor. Whether the former pastor was deeply loved or left under engative circumstances, there is still a sense of loss and grief. Congregations may experience anger or fear of building a relationship with a new pastor. One key to working through grief is remembering the past and looking to the future based on the realization of God's presence in the present—God with us.

Gereja hadir dalam dunia ini sebenarnya adalah untuk memuji dan memuliakan Tuhan. Oleh sebab itu, maka gereja mempunyai tugas untuk menjadikan semua bangsa sebagai murid Tuhan Yesus (Mat. 28: 18-20). Dimana yang dipakai Tuhan sebagai alat dalam melakukan dan melaksanakan akan kehendak-Nya adalah melalui gereja. Baik gereja sebagai tubuh Kristus yang di dalam Perjanjian Baru adalah umat, orang-orang yang dipanggil oleh Tuhan untuk keluar dari kegelapan dan masuk dalam terang-Nya untuk menjadi saksi Kristus maupun gereja dalam bentuk fisik, maksudnya adalah gereja sebagai gedung atau tempat yang dipakai orang-orang percaya untuk bersekutu dalam memuji dan memuliakan Tuhan. Melihat hal tersebut maka, titik utama gereja ada dan hadir adalah hanya untuk kemuliaan Tuhan. Salah satu ketentuan kewajiban jemaat yang ada dalam gereja adalah ”setiap jemaat, harus membayar persembahan bulanan setiap bulan kepada gereja”. Apabila tidak dilunasi, konsekuensinya adalah apabila ada kejadian dalam jemaat tersebut, seperti: baptisan, pemberkatan nikah. Itu semuanya tidak akan terlaksana, sebelum kewajiban tersebut terlunasi. Jadi, ketentuan ini bukan hanya mengikat jemaat untuk datang bersekutu atau beribadah dan membuat jemaat terikat pada gereja tersebut dan tidak mudah untuk pindah gereja, melainkan dalam tindakannya sudah ada sikap memaksa jemaat untuk membayar kewajiban kepada gereja. Berdasarkan hal di atas terlihat jelas bahwa jemaat memberi kepada gereja bukan dengan ketulusan dan sukacita. Tetapi memberi dengan keterpaksaan dan adanya sanksi atau konsekuensi bagi jemaat yang tidak memberikan persembahan bulanan terhadap gereja. Ini sangat mendorong penulis untuk meneliti sehingga menjadi suatu pertimbangan bagi gereja yang memberi kewajiban jemaat membayar iuran kepada gereja. The church present in this world is actually to praise and glorify God. Therefore, the church has a duty to make all nations disciples of the Lord Jesus (Matt. 28: 18-20). Where God uses as a tool in doing and carrying out His will is through the church. Both the church as the body of Christ in the New Testament are people, people who are called by God to come out of the darkness and enter into His light to be witnesses of Christ and the church in physical form, meaning the church as a building or place used by people believers to fellowship in praising and glorifying God. Seeing this, the main point of the church being and present is only for the glory of God. One of the provisions of the congregation's obligations in the church is "every church, must pay monthly offerings every month to the church". If not paid, the consequence is if there is an incident in the church, such as: baptism, marriage blessing. That all will not be realized, before the obligation is paid. So, this provision does not only bind the congregation to come to fellowship or worship and make the congregation bound to the church and it is not easy to move the church, but in its action there is already an attitude of forcing the congregation to pay obligations to the church. Based on the above it is clear that the congregation gave to the church not with sincerity and joy. But giving with force and the existence of sanctions or consequences for congregations who do not provide monthly offerings to the church. This strongly encourages the writer to examine so that it becomes a consideration for the church which gives the congregation an obligation to pay contributions to the church.

Christ Church United Reformed Church (formerly Congregational), Port Sunlight, and St George’s United Reformed Church (formerly Congregational), Thornton Hough, do not spring to mind as Free Church buildings. There is scarcely one architectural respect in which either announces a Dissenting presence. Each conforms to nationally established tradition. Their quality, however, is as incontestable as it is incontestably derivative. Their role in their respective village-scapes is important, even dominant. As buildings, therefore, they are significant and perhaps suggestive, but do they say anything about ecclesiastical polity? The answer to that question illustrates the interaction between elite and popular religion in Edwardian English Protestant Nonconformity, for the polity to which these two churches give space is in fact successively congregational, Congregational, and Reformed. It is representative throughout but never democratic. Yet can any shade of Congregationalism truly develop in either a squire’s village or a manufacturer’s? And what might be deduced of the man who provided these buildings, created their villages, shaped their communities, and regarded himself lifelong as a Congregationalist even if a masonic lodge were the only fellowship to which he could statedly commit himself? These questions prompt this paper.

ABSTRACT:The infrastructures of devotion and religious worship in Ireland changed dramatically during the course of the nineteenth century. This article examines the foundation stone ceremonies that marked the beginning of several large-scale building Roman Catholic church building projects between 1850 and 1900, and in particular considers the extent to which these highly visible and ceremonial events prefigured the more permanent occupation of public space by the new buildings. These foundation stone ceremonies were complex events that reflected contemporary political issues such as land rights as much as they engaged with the spiritual concerns of the Roman Catholic congregations in Ireland during this period.

A data warehouse is essential for an organization to process and analyze data coming from the organization. Hence, a data warehouse together with a dashboard to visualize the processed data are built to accommodate the need of the church administrator to analyze a large set of church congregation data. The data warehouse is built using the Kimball principle. This Kimball principle emphasizes the implementation of a dimensional model in the data warehouse, not a relational model used in a regular transactional database. An ETL process that contains extract, transform and load processes is used to retrieve all data from the regular transactional database and transform the data so the data can be loaded into the data warehouse. A dashboard is then built to visualize the data from the data warehouse so the users can view the processed data easily. Users can also export the processed data into an excel file that can be downloaded from the dashboard. A web service is built to get data from the data warehouse and return it to the dashboard.

The phenomenon of early Christian triconchal churches on the Adriatic has already been noted in the scholarly literature. A separate study ‘Le basiliche cruciformi nell’area adriatica’ was published by S. Piussi in 1978, followed by N. Cambi with the 1984 publication ‘Triconchal churches on the Eastern Adriatic’. However, both scholars include triconchal churches in the typological group of ‘cruciform basilicas’ or treat them together with the churches which have three apses with spaces between them placed along the nave. However, because of their specific morphology consisting of the closely placed conchs and a large number of such examples in the Adriatic area, it seems justified to treat them as a separate typological group. These churches had originally been funerary chapels, but many of them subsequently grew into congregational spaces with complex liturgical functions. In addition, among the triconchal churches it is possible to discuss separately the type of a small triconchal cella without a nave, but sometimes provided with a narthex, as form which is different from similar chapels with a long entrance arm in front of the sanctuary. Based on this difference, it is possible to establish a different terminology which classifies cella trichora as the simple trefoil type, and triconchal churches as the more complex type. The latter is relatively numerous in the territory of late antique Dalmatia. The title of this paper stems from those buildings. However, they originate in cellae trichorae. Thus, in the introductory section I am discussing examples of these cellae in the Adriatic and the connection between their appearance and funerary traditions in the Mediterranean in general. The beginnings of Christian funerary architecture in Dalmatia are found in the grouping of round cellae in the cemeteries of ancient Salona, as known from N. Duval’s works, and in the presence of conchs next to the memorial chapel at Muline which was studied by M. Suić. I deem that the early Christian triconchal churches were created through the crystallisation of the forms present in the groups of funerary cellae in such complexes; cella trichora being the simplest form and triconchal church a more complex one. However, both are generically tied to the Roman tradition in pagan and early Christian funerary architecture. On the other hand, early Christian trefoil structures in the majority of examples stand next to the rustic villa which in itself speaks in favour of a private funerary function. Thus, it is important to assume that cellae trichorae and triconchal churches in the beginning represent early Christian memorial chapels, independent of the subsequent development of the complexes which enveloped them.Thus, the memorial chapel at Muline on the island of Ugljan is part of a larger funerary complex. It is still the most thoroughly researched group of early Christian buildings erected next to a Roman rustic villa in Dalmatia. Apart from a similar example at Brijuni, the Muline complex is crucial for the consideration and interpretation of the origins and development of Christianity in late antique rural areas on the Croatian coast of the Adriatic. It reflects the developed Christianity in the urban setting of Zadar. The owner of the villa was obviously a rich citizen who had a memorial chapel erected on his estate for a deceased person about whom we know nothing. The chapel nave is square. Two deep semicircular apses are found at the back; in the southern one was a sarcophagus. The second sarcophagus was buried under the pavement in the nave. Next to the façade was a protyron, a vestibule with a porch resting on two columns. A courtyard was subsequently added in front of the façade and provided with additional cellae around it. According to Suić’s analysis, it seems that the first layer of the memorial chapel was built in the fourth century. At that time it lacked a crystallized form of somewhat later triconchal churches on the Adriatic. Two original conchs at the back stand slightly apart. The third cella next to the back was subsequently added to the north wall. It has a rectangular ground plan similar to those around the courtyard. All this speaks in favour of a gradual multiplication of cellae around the original memorial, a process similar to that at the cemeteries in Salona. In this paper, I am discussing the phenomenon of early Christian and early medieval triconchal churches on the Adriatic. In doing so, I am only considering those which have three conchs along the sanctuary wall. Based on their form, function and date, I classify them into five groups.The first group one consists of relatively early, small cellae trichorae. They had originally been funerary chapels on private estates. The remains of these memorial chapels have been preserved in various locations along the Adriatic coast: from those at Concordia Sagittaria near Aquileia, Betika near Pula, to those at Gata near Salona and Doljani near Duklja. Older examples have been dated to the late fourth or to the first half of the fifth century, which seems to be the date of the formation of this type of Christian memorial.In the second group are somewhat more complex triconchal churches which, unlike the cellae, have a long nave in front of the sanctuary. They are found in the territory of the Roman Dalmatia and therefore referred to by the author as Dalmatian. Unlike the cellae trichorae, which in their original form do not have a long entrance arm preceding the sanctuary conchs like a nave, triconchal churches are characterised by this very element in the front part of the chapel. In this respect they are spatially more developed than the basic, cella trichora type, and thus probably represent a somewhat later variants of trefoil memorial chapels. It seems that the triconchal churches at Dalmatia were mostly built by the late fifth century or in the early sixth century.The third group consists of those churches from the second group which were transformed from the initial funerary chapels into complex triconchal basilicas. Similar to other types of original memorial chapels which were subsequently transformed into congregational churches in Dalmatia, these too were remodelled in mid-sixth century. Thus, by being enveloped by a ring of subsequently added rooms, some triconchal churches were transformed from the original memorial chapels into public congregational churches furnished with liturgical annexes, among which were baptisteries. Baptisteries in particular witness about the nature of the remodelled triconchal churches and newly created complexes, with a trefoil structure at the core. They indicate an increase in conversion of the population which probably caused the building of such structures. Of course, a similar development was shared by other types of originally private chapels in the time when churches were being built after the model of complex basilicas. However, in Dalmatia, there are no examples of such buildings before the age of Justinian i.e. before the second third of the sixth century. It is likely that the mentioned conversion occurred in this period. With it, many older churches, including triconchal churches, became cores of new complexes. Based on the examples of such a development, it is possible to speak convincingly of pre-Justinianic origins of the initial form of Dalmatian triconchal churches.The fourth group is formed by pre-Romanesque triconchal churches. Their morphology differs from early Christian triconchal churches, and they are represented by two subgroups of interesting early medieval churches in Dalmatia. In the first one are numerous centrally-planned buildings while in the second are two longitudinal structures. Both subgroups are characterised by a sanctuary with three semicircular apses. In the centrally-planned buildings they are placed radially and their axes originate at the centre of the rotunda. Thus, they were not arranged in a cruciform way towards the sanctuary as it had regularly been the case in early Christian cellae trichorae or triconchal churches, where the axes of the lateral apses are perpendicular to the axis of the central apse. However, the three conchs grouped at the sanctuary are a crucial spatial feature in the buildings of the first subgroup so, in principle, they can be referred to as triconchal structures. In this group are the church of Holy Trinity at Zadar and a number of Dalmatian hexaconchal churches, as well as the rotunda at Ošlje. In the second subgroup are the longitudinal churches of Holy Saviour at Vrh Rika near Cetina and the church at Lopuška glavica, both near Knin. These two churches have a long nave in front of the sanctuary, and three conchs along the sanctuary wall, as was the case with early Christian triconchal churches. However, the axes of the lateral conchs are not perpendicular to the axis of the main apse but are placed radially. The nave in the church is significantly wider than the diameter of the main apse. The original layout of the church of St Donatus at Zadar, as a free-standing rotunda, was probably created in the in the eighth century. All other pre-Romanesque triconchal churches in Dalmatia have been convincingly dated to the period between the mid-ninth century to the early decades of the tenth century.Finally, the fifth group consist of the Romanesque trefoil churches. These are small, cruciform cellae which have a short entrance arm at the front and three conchs grouped around the core at the back. The front usually rectangular and the conchs are semicircular. They are vaulted with semi-domed vaults. Above the core is a round drum with a dome. Two of those cellae are almost completely preserved and of particular interest due to the intersecting vault ribs below their domes. Stylistic characteristics of these buildings indicate the early Romanesque architectural features of the twelfth century. All other medieval triconchal churches in this group probably also belong to the wider Romanesque period.Finally, regardless of all similar spatial forms in antique and late antique secular buildings, it should be pointed out that the cellae trichorae and triconchal churches originated as Christian memorial chapels, inspired by the gglomerations of the earliest funerary a chapel installed in early Christian cemeteries. The triconchal shape of these chapels originated in these agglomerations and remained related to the funerary and memorial character. It can be concluded that the triconchal churches in Dalmatia were formed with relation to that character and that they persisted from the early Christian time to the mature middle ages. Perhaps it might be naive and mistaken to interpret the morphology of later buildings as being directly influenced by the earlier. Pre-Romanesque rotundas display a variety of triconchal forms which were not known in early Christian architecture of Dalmatia (except the hexaconchal interior of Zadar Baptistery). Nonetheless, polyconchal spaces of early medieval memorial buildings were furnished with a triconchal sanctuary of the same shape as those in early Christian triconchal buildings, and witness about the funerary function in the pre-Romanesque period. The Romanesque trefoil churches, however, recreated the original type, not as direct replicas of early Christian triconchal forms, but through their function, while their shape grew out of the reformation spirit of the great church reform in the Romanesque period. Thus, Dalmatian triconchal churches illustrate a continuous need for private memorial chapels which does not necessarily have to be triconchal but this particular shape has been discussed here because of its peculiarity. Already in the early Christian period, some trefoil structures outgrew their function of a family chapel to become churches for a larger community. That is why they were accompanied by additional liturgical functions and annexes necessary for monastic or parish churches. By this, they were transformed into complex basilicas with additional spaces while the original triconchal structure, situated at the centre, became the church, quadratum populi, sometimes surrounded by a series of interconnected rooms which served as an ambulatory. This might point to the possibility that in some cases the old funerary function of the original memorial chapel could have continued together with the new liturgical rites in the newly formed complex basilica as a congregational church. These changes did not take place in the medieval memorial structures although some hexaconchal churches and the octaconchal church at Ošlje were provided with new annexes soon after the initial building phase, and that added to the rotunda of St Donatus at Zadar included a gallery.

Taipei Grand Mosque looks like a mini global village. Every Friday, the prayer hall is always overcrowded with Muslims from diverse ethnic backgrounds, including local Chinese Muslims (Hui), Arabs, Turks, Africans, Malaysians and Indonesians. They meet each other and exchange ideas after the congregational prayer. However, in the 1970s, there was a different image of Islam in Taiwan. Only Chinese Muslims were included in the congregation. The first generation of Chinese Muslims (around 20 to 50 thousand people) arrived in Taiwan with the National Government in 1949 and early 1950s when the Communist Party took over China. These Chinese Muslims showed distinctive features of ‘Chinese Islam’ in Taiwan. The elites among these Chinese Muslims were those who played a leading role in the revival of Islam in China during the 1930s and 1940s. When they settled in Taiwan, they resumed work serving Islam as they did the same in China, such as constructing mosques, building Muslim cemeteries and dispatching Muslim students to Middle Eastern countries. However, with the passage of time, their work on the revival of Islam seems to have been unsuccessful. The population of Chinese Muslims stagnated and even declined. Instead, with the open policy for drawing in foreign workers and students by the government in Taiwan during the 1990s, foreign Muslims from various countries began to appear in Taiwan, thereby exhibiting another images of Islam to the public. Nowadays, Chinese Muslims seem to be an invisible community in Taiwan as they and their descendants have become outnumbered by foreign Muslims. This paper aims to describe and analyze the paradigm shift in images of Islam in Taiwan over a half century. Keywords: Images of Islam, Hui Muslim, Taiwan, Foreign Muslim. Abstrak Masjid Besar Taipei seolah-olah seperti sebuah kampung global mini dimana setiap hari Jumaat, dewan solat masjid tersebut akan dipenuhi oleh umat Islam dari pelbagai latar belakang etnik, termasuk orang Cina (Hui), Arab, Turki, Afrika, Malaysia dan Indonesia. Mereka bertemu antara satu sama lain dan bertukar-tukar pendapat usai solat berjemaah. Walau bagaimanapun, pada tahun 1970-an, gambaran imej Islam di Taiwan mengalami perubahan. Hanya orang Cina yang beragama Islam diiktiraf sebagai ahli solat jemaah. Generasi pertama umat Islam di China (sekitar 20 hingga 50 ribu orang) tiba di Taiwan semasa pemerintahan Kerajaan Negara pada tahun 1949 dan pada awal 1950-an ketika Parti Komunis mengambil alih pemerintahan negara China. Ciri-ciri umat Islam Cina yang berasal daripada negara China adalah berbeza dengan orang-orang Islam Cina di Taiwan. Para elit di kalangan umat Islam Cina ini adalah mereka yang memainkan peranan penting dalam pemulihan Islam di China pada tahun 1930-an dan 1940-an. Apabila mereka menetap di Taiwan, mereka meneruskan kerja-kerja untuk Islam sebagaimana yang mereka lakukan di China, seperti membina masjid, membuka tanah perkuburan Islam dan menghantar pelajar Islam ke negara-negara Timur Tengah. Walau bagaimanapun, dengan peredaran masa, usaha-usaha mereka membangunkan Islam tidak berjaya. Bilangan penduduk umat Islam China tidak berubah malah mengalami kemerosotan disebabkan oleh dasar terbuka Taiwan yang menggalakkan kemasukan pekerja dan pelajar asing pada tahun 1990-an, natijahnya, ramai umat Islam dari pelbagai bangsa dan negara mulai muncul di Taiwan yang telah memberi kesan kepada imej Islam yang sebelumnya kepada orang awam. Pada masa kini, kaum Cina Muslim seolah-olah menjadi komuniti yang tidak kelihatan di Taiwan kerana mereka dan keturunan mereka telah menjadi lebih ramai hasil pencampuran daripada umat Islam asing. Makalah ini bertujuan untuk menggambarkan dan menganalisa peralihan paradigma terhadap imej Islam di Taiwan setelah separuh abad. Kata Kunci: Imej Islam, Hui muslim, Taiwan, Muslim asing

A glance at the Case Notes section of the Ecclesiastical Law Journal over the last few years points the reader to a flurry of activity in alteration of listed church buildings. This is spurred on by (among other things) changing views and practice of liturgy, access for the disabled, repair of damaged buildings. replacement of worn fabric, making a building multi-purpose, comfort and audibility in worship, the incorporation of new technology, providing space for hospitality, accommodating children's work and commemorating the turn of the Millennium. Chancellors have had to strike a delicate balance between two opposing and contradictory points of view. On the one hand the view of some petitioners that ‘any alteration which is seen by the incumbent and congregation to be desirable in order to encourage and assist true worship should be permitted without outside restraint’. On the other hand the view of the heritage lobby and others that ‘most of the churches in this land are national treasures of which the present incumbent and the present congregation are merely temporary occupiers and custodians with no right to make unnecessary or, as some would seem to argue, any alterations’. Whilst the ecclesiastical courts have at times placed a restraining hand on those seeking to alter church buildings, there is ‘no requirement in law either that a church should be maintained for all time in the state in which it happens to be at present, or that it should automatically be changed in accordance with the latest liturgical fashion’.

Abstract Religious freedom in the United States is negotiated in local conflicts arising from proposals from religious groups to municipalities in order to use or alter land and buildings. This study examines 116 cases of zoning conflict involving religious buildings in the New York City region between 1992 and 2017 as reported by the New York Times. Jewish and Muslim congregations experienced opposition at higher rates compared to their proportion in the region’s population and to Christians. Proposing to use a single-family home for worship or use a building near residences topped local concerns. Neighbors regularly expressed worries about traffic, parking, and preservation. More zoning controversies occurred in the suburbs. These findings advance our knowledge of religious freedom and pluralism in detailing how local religious land conflicts involving multiple social actors operating at different levels engage larger questions about religious gatherings, ideal land uses, and the character of communities.

The Rudra-mahalaya of Siddhpur, north Gujarat (India), was founded in the midtwelfth century ce to be the principal temple complex of the city. It was dedicated to an aspect of Siva, the dynastic deity of the Chaulukyas (ca. 950-1303/04), whose seventh ruler, Jayasimha Siddharaja (r. 1094-1144), commissioned the complex in ca. 1140. In about 1414, the complex was dismantled and reconfigured as the congregational mosque of the city by Ahmad Shah I (r. ca. 1410-44), the second sultan of the Muslim dynasty of the Muzaffarids. Due to its dual ritual function, the Rudra-mahalaya/congregational mosque has been divided into two separate scholarly discourses, namely those of the Islamic and temple architectures of South Asia. This work proposes certain methodological shifts surrounding the well documented phenomenon of architectural reuse in pre-Mughal India. The Rudra-mahalaya serves as an example of how the separate discourses of Islamic and temple architectures have privileged historical and historiographical ruptures, to the neglect of prominent continuities. Historiographically, the separation of these areas of study does not allow for the examination of the formal continuities between temples and Islamic buildings. Historically, the study of Indic and Islamic architectures as divergent cultural processes in South Asia does not bring out the modified but still palpable continuities in the social fabrics within which the buildings were embedded. By examining a complex such as the Rudramahalaya from both perspectives simultaneously, I hope to restore the historical importance of these continuities.

In response to the heightened terror threat in recent years, there is an increasing interest in the introduction of access control zones at sites that are characterized by an increased likelihood of being the target of a terrorist attack, as latest data reveal that unprotected areas of mass congregation of people have become attractive to terrorist groups. Such control zones could be located within the building that has to be protected or attached to it. The elevated security needs for these areas call for a design that will consider the risk of internal explosive events. The purpose of this article is to outline a strategy for limiting the consequences of an internal blast, while guaranteeing that the produced blast wave does not propagate into vulnerable areas. In particular, the focus is on the introduction of a protective wall system in the form of a meander that allows unobstructed access of the public and at the same time reduces the possible blast inflow to the building's interior. The performed numerical simulations show that the proposed strategy yields much smaller injury risk areas compared to a design without the addition of protective walls and is recommended for upgrading the security of buildings.

In this article I argue that researchers studying migrant congregations should pay attention to the denominational arrangement in which these congregations find themselves. I compare two contrasting case studies: the case of African (Pentecostal) churches in Amsterdam Southeast and the case of the Spanish-language parish in the centre of Amsterdam. The case studies show that denominational structures can provide resources in the form of buildings, persons and trust. Migrant congregations which don’t have these resources available via denominations, have to find other ways to acquire them.

AbstractThe twentieth century was a time of massive upheaval in the intellectual, theological and architectural spheres of society. Two world wars, massive post-war population growth and a building boom coincided with the Second Vatican Council and the liturgical movement within the Christian churches, and encountered the modern movement in architecture. This prompted a demand for a re-evaluation of church building design. In Brisbane, new approaches to church building design emerged in the 1960s, with widely divergent results. The architects, denominations and church parishes within the city — although all sought to address liturgical change and emphasise the active participation of the congregation in the services — held different opinions on how the quintessential church characteristics, immanence and transcendence, could be adapted to modern times. Analysing three exemplary Christian churches in Brisbane, this article demonstrates how in each of these designs their architects sought to evoke immanence and transcendence in a decisively new and modern manner, seeking inspiration from progressive ideas in Europe, Britain and America while striving to create buildings suited to the climate of South-East Queensland. Liturgical change, modern architecture and regional climate considerations provided compounding opportunities to rethink church design from first principles.

The UPCSA have established the development of missional congregations as the overarching goal of the denomination. The UPCSA is a reformed church and as such attaches great importance to theology, especially that which originates in the character and nature of God. It is therefore suggested that a contextual practical theology based upon the perfection of the grace of God may enable missional congregations to be developed, as they rediscover their identity in that grace. This then will be the basis for building congregations that are truly missional at heart and not just superficially so. The study will be contextualized to the South African scene and applied to local congregations in order to try to help them rediscover their true identify in Christ, and to provide a basis for understanding “missional” and thus what transformation may entail.

It is religious Nonconformity’s fate to be misknown. Where it truly non-conforms the historian of the mainstream must find it an irritant, a tiresomely indispensable footnote to his thesis. For other historians it is its eccentricities which appeal—its Muggletonians and Southcottians, its Ranters too. What is less appealing is its most insistent theme and its chief continuity, the constant fight for due recognition (which means parity) in constant tension with the natural urge to conform. For who is to say when Nonconformity has served its purpose or when conformity is indeed reconcilable with that higher conformity to which each Nonconformist witnesses?

While it might be said that the present state of repair of the majority of the churches in use in England is better than it has ever been before, the congregations of England, whether they be Anglican, Roman Catholic, Methodist or Baptist, face the day by day challenge of maintaining a substantial section of the nation's built heritage. The 2006 Lyndwood Lecture, delivered at St Paul's Cathedral, London, on 15 November 2006, examines possible avenues for the funding of this work, looking at the models of state aid offered by other European countries. It also considers the tension that exists between the legal imperative to view our churches not only as historic monuments but also as local centres of mission and worship. Moving on from this theme of funding, the lecture then examines the problems faced by all denominations in disposing of buildings no longer required for divine worship. It questions why the Church should continue to pay for the upkeep of buildings it no longer needs, and concludes, in the words of T S Eliot, that the Church must be forever building.

When I was growing up in rural north Georgia in the 1950s and 60s, religious diversity meant there might be a Pentecostal church tucked in among the Baptist and Methodist churches. Today, congregations typically do not live in communities in which religious diversity is so narrowly experienced. Diversity no longer even signals that there are Protestant, Pentecostal, Catholic, and Jewish houses of worship present. The increase in the scope of diversity in almost every community means there are representatives of various non-Abrahamic religions present as well. Members of these different faith expressions live together in community, send their children to the same public schools, participate in local civic events, and serve one another as physicians, pharmacists, teachers, restauranteurs, hoteliers, and retailers. In short, people of diverse religions live, work, and worship in close proximity. How, then, do they form community in which the social fabric of the city, county, or state in which they live, and ultimately that of the nation, is strengthened by a commitment to the common good that secures for all the blessings of security, peace, and justice? In this multi-religious context, how are Christian congregations enhancing rather than hindering the building of community in diversity?

The Lincoln Square Synagogue, the largest Orthodox synagogue built in Manhattan during the last half century, was established in 1964 but moved in 2013 to a new building nearby, designed after the firm of CetraRuddy Architects, won a design competition. The present article is based on interviews with building committee members, the rabbi, and the architects as well as on press accounts and a book about the congregation’s history. The article recounts the process of designing the building, assesses the successful results, and provides future building committee members with ideas, caveats, and evaluations of design procedures.