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Journal articles on the topic 'Established churches'
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1
Kokkonen, Laura. "Established Churches on Social Media: The Case of the Finnish Churches." Religions 13, no. 7 (2022): 587. http://dx.doi.org/10.3390/rel13070587.
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Two established churches, the Evangelical Lutheran Church of Finland and the Orthodox Church of Finland, have an active presence on several social media platforms. In this article, I review their online presence and analyze their Facebook content in depth. The analysis indicates that the churches have a traditional and educational output that represents a form of cultural Christianity. Additionally, I discuss how operating on social media is relevant to established churches, and that it is a reflection both of their desire to be visible and to construct a certain type of presence.
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Ward, W. R. "Established Churches, Free Churches, Religious Communities Their Contemporary Social Setting." Expository Times 106, no. 4 (1995): 110–13. http://dx.doi.org/10.1177/001452469510600404.
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Kowalewski, David, and Robin Leonard. "Established Banks and Established Churches: A Study of Stockholder Resolutions." Review of Religious Research 27, no. 1 (1985): 63. http://dx.doi.org/10.2307/3511938.
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Munro, C. R. "Does Scotland Have an Established Church?" Ecclesiastical Law Journal 4, no. 20 (1997): 639–45. http://dx.doi.org/10.1017/s0956618x00002775.
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Whatever may be thought about the question of the possible disestablishment of the Church of England, there is one premise which the protagonists do not dispute. Nobody doubts that the Church of England is established. Well informed persons also know that, as one aspect of struggling with ‘the Irish question’ in the nineteenth century, the union of the Churches of England and Ireland was dissolved, and the Church disestablished, so far as the island of Ireland was concerned, by the Irish Church Act 1869. Besides, there was disestablishment for the territory of Wales and Monmouthshire by the Welsh Church Act 1914, an Act which is something of a constitutional curiosity: as there is not a separate Welsh legal system, it is very rare for legislation to distinguish between English and Welsh territory, as that Act does.
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Isiko, Alexander Paul. "Religious Conflict among Pentecostal Churches in Uganda." Technium Social Sciences Journal 14 (November 23, 2020): 616–44. http://dx.doi.org/10.47577/tssj.v14i1.2089.
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Extensive research has been done on Pentecostal churches over the past years. Several studies have focused on their history and robust growth, some on their economic and developmental ethos, while others have focused on their theological stances, and growing political influence in society. Amidst these kinds of studies, is the need to address the overt challenge posed by religious conflict among Pentecostal churches. Whereas there is growing scholarly interest in religious conflict among Christian churches, this has been narrowed to intra-church conflict. However, studies on inter-church conflict, between separate Pentecostal churches, that are independent of each other, are rare. Yet inter-church feuds and conflicts among Pentecostal churches in Uganda occupy a significant part of public space and discourses. Through analysis of both print and electronic media reports and engagement with twenty key informant interviewees, this article sought to establish and analyse the nature, manifestations and root causes of inter-church conflict between Pentecostal churches in Uganda. The study established that Pentecostal pastors are not only the major protagonists of inter-church conflicts but also act as collective agents for the churches in conflict. The study further established that religious conflicts among Pentecostal churches are caused by different ideological inclinations, theological differences notwithstanding, but mainly by the desire to dominate the religious market and by power struggle dynamics within the religious leadership. This tension has a particular impact on society given pastors’ visibility, access to media and their public action in the Ugandan context.
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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.
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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.
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Muriithi, Peter Njiru, Titus Mwanthi, and Nathan Chiroma. "The Triple Bottom Line and Church Sustainability in Kenya." European Journal of Humanities and Social Sciences 2, no. 5 (2022): 31–36. http://dx.doi.org/10.24018/ejsocial.2022.2.5.290.
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The religion of Christianity was firmly established in Kenya by European missionaries in AD 1844 and since then, it has grown to be the religion for 85.5% of the population. After Kenya gained political independence in AD 1964, numerous Christian denominations have established church congregations in all parts of the country and the competition for congregation members is high. The Anglican Church of Kenya (ACK) and other mainline churches are experiencing declining congregations due to the entry of the Pentecostal churches but the earlier Pentecostal churches are also experiencing the same phenomenon due to the new denominations which are being established in all parts of the country. This paper examines how the church can retain its relevance and sustainability in the country by operationalizing the Triple Bottom Line (TBL) model to gain and retain its congregations. The model approaches sustainability by considering an organization’s social, economic, and environmental strategies. These are what made the early missionaries to penetrate the African market as they established schools, technical and agriculture training institutions and health centers. At their schools and churches, they taught about the need to live in a clean environment and set an example with their church compounds. This paper discusses how the TBL is operationalized in the ACK to resolve the declining phenomenon.
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Mwongera, Purity Kananu. "Mitigation strategies to the challenges of women singlehood in Kerith Churches of Kenya." Editon Consortium Journal of Arts, Humanities and Social Studies 6, no. 1 (2024): 19–32. http://dx.doi.org/10.51317/ecjahss.v6i1.472.
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This study examines the challenges single women face in their singlehood status and the church mitigation strategies in addressing them. Singlehood has many challenges that the church has yet to address adequately. The scholarly work focuses on understanding singlehood from a sociological perspective, but comparatively less attention is paid to the mitigation strategies employed by the church. Although the church acknowledges the role played by single women, less attention is given to them compared to other social groups. This necessitated doing this study to discover the challenges of singlehood, examine the mitigation strategies, explore the programs' effectiveness, and investigate theological justification for the Kerith Church's involvement in addressing singlehood challenges in Kenya. The study used a descriptive research survey to collect and analyze qualitative data. The target population was 20000 members in 210 Kerith Churches nationwide. A sample of 250 members filled out the questionnaires while ten clergy, 20 single women and ten lay leaders were interviewed. The study established that women go through many challenges in their singlehood status despite being in church, yet the church is endowed with a godly mandate to address them. It was further established that various programs to mitigate the challenges of singlehood in Kerith Churches were ineffective. Thus, the church must rethink its mitigation strategies to alleviate women's challenges with singlehood. The study was significant in religion and society by espousing the church's role in addressing the challenges of women's singlehood in Kenya.
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Aibabin, Aleksandr I., and Elzara A. Khairedinova. "Quarter Churches of the Mediaeval Town atop Eski-Kermen Plateau." Античная древность и средние века 48 (2020): 310–26. http://dx.doi.org/10.15826/adsv.2020.48.020.
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In the late sixth century AD, the Byzantines established a fort atop the plateau of Eski-Kermen. From the tenth to twelfth century, this structure developed into a small mediaeval town. Almost all the territory of the southern half of the plateau was occupied by a few rectangular quarters each comprising several houses. The excavations of the quarters in question unearthed four small aisleless churches of two types: I – with a rectangular hall and an apse, II – with a narthex attached to the naos with an apse. According to stratigraphic observations, the quarter churches in question were built in the tenth and eleventh century following the re-planning of many town quarters. The architectural appearance of the quarter churches of type I is reconstructed by a small model of a church carved from limestone. The churches were small buildings of rectangular ground-plan, covered with a gable roof and having a protruding semicircular apse with a vaulted roof. The roofs were covered with tiles. The walls were plastered inside; in some churches, they were additionally covered with polychrome fresco paintings. According to the proportions of the model, the height of the gable-roofed church equalled to the building length without the apse, i. e. around five meters. The ground plan, dimensions, and proportions of the church of type II are similar to those of the arcosolia church, which L. G. Kolesnikova excavated in 1963–1965 in the port area of Chersonese. From the tenth to twelfth century, aisleless churches spread through the entire area of Byzantium. According to V. M. Polevoi, wide distribution of the single type of churches from the tenth to twelfth century testifies to the development of “folk architecture.” The archaeological excavations at Eski-Kermen plateau revealed a re-planning of all the urban quarters which started from the late ninth century with the aim of the construction of quarter churches to be owned by a single family or clan. This process testifies to the strengthening of the Church’s positions even in small towns located on the imperial borderland.
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Mudrov, Sergei A. "The Christian Churches as Special Participants in European Integration." Journal of Contemporary European Research 7, no. 3 (2011): 363–79. http://dx.doi.org/10.30950/jcer.v7i3.263.
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This article argues that Christian Churches should be regarded as special participants in European integration. The Churches embrace features of non-state actors and identity formers, and they take a unique stance as contributors to the initial stages of the integration process. In addition, Churches perform their functions within Church-State regimes - a phenomenon unknown to other actors in European integration. Overall, Christian Churches have established themselves as unique and influential participants in European integration and EU politics.
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Кобетяк, Андрій. "Обґрунтування церковної незалежності у теологічному вченні періоду пізньої Візантії". Studia Orientalne 23, № 3 (2022): 132–49. http://dx.doi.org/10.15804/so2022309.
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The article considers the main mechanisms and principles of functioning of the church-administrative system of governance of the Ecumenical Church. It is established that church life is a lively and dynamic process. The church is steadily moving forward and is forced to respond to societal demands and problems. It is proved that the formation of two approaches (Greek and Slavic) to the understanding of the structure of the system of Universal Orthodoxy was the cause of the crisis in the church. It is noted that “church misunderstandings” became apparent after the Great Council of Crete and the granting of the Tomos to the Ukrainian Church. The study highlights the transformational processes of the institution of autocephaly in late Byzantium period, as well as its importance for the modern church. It is proved that the ecclesiological conditionality of the autocephalous principle stems from the very nature of the church. The article argues that in the Orthodox tradition there is no generally accepted interpretation of the interdependence of gaining state independence and the autocephalous status of churches. From the point of view of Orthodox ecclesiology, it is obvious that, by its very structure, every church must necessarily be autocephalous. However, in practice, a number of national churches are waiting for PanOrthodox recognition for a long time. During the period of late Byzantium, autocephaly was transformed from a natural state to an ecclesiasticalpolitical phenomenon. And in the modern period – to an exclusively political one. It is established that the key task of modern world theology is to study the problem of autocephaly. Since the beginning of Christianity, autocephaly has become the basic principle of the apostolic foundation of the community-church, taking into account the national and ethnic characteristics of the population of the then Roman Empire. It is emphasized that autocephaly is one of the oldest institutions of the Church, which is the main feature of Orthodoxy. It is proved that the state is always an interested party in the process of church independence. Since each independent country seeks to have its own church, it acts as a protector of the powers and rights of the church located within its territorial authority. This significantly affects the current geopolitical relations between the Local Churches. It has been established that autocephaly was an adaptation of the church to the political geography of the state. The article establishes that the Ecumenical Church, while being united in its essence, is divided into independent Local Churches on an administrative and national basis. The article establishes that the institutional disputes of modern Local Churches in most cases are related to the “canonical territory” and the limits of their influence. This is directly related to the acquisition of autocephalous status. It is concluded that such global problems of All-Church significance can be solved exclusively by a conciliar way and reasonable means. This requires the participation of all Orthodox hierarchs, including unrecognized churches, to take into account their position.
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Tanumihardja ; Yenny Gunawan, Maria Angelina. "PURPOSE A SACRED ROOM OF CHRUCHES BY PASTOR MANGUNWIJAYA CASE STUDY: CHURCH OF MARIA ASSUMPTA KLATEN, CHURCH OF THERESIA SALAM, AND CHURCH OF MARY." Riset Arsitektur (RISA) 2, no. 02 (2018): 165–81. http://dx.doi.org/10.26593/risa.v2i02.2928.165-181.
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Abstract - Sacred space is everywhere and has become the part of human’s life since thousand years ago. Onemanifestation of the sacred space is the Catholic Church. A sacred space in the Catholic Church should be ableto accommodate liturgical activities in accordance with the rules and the order of their activities so thecelebration of the Eucharistic liturgy can run well. This study will attempt to understand the concept and themanifestation of the sacred space found in Romo Mangunwijaya’s churches in accordance to the concept andthe manifestation of the Catholic Church’s sacred space.Research will be carried out based on a preliminary study conducted by studying the universal sacred spacetheory proposed by Eliade and the theory of the Catholic Church’s sacred space that refers to the principles ofthe liturgy space. Results of analysis of each object of the study will then be processed further through acomparison table so that it can be concluded the manifestation of a sacred space in Romo Mangunwijaya’schurches.From the results of research on the objects of the study, showed that the manifestation of the sacred space of theRomo Mangunwijaya’s Churches dominantly shown in terms of orientation, ornaments, and atmosphere. Inaddition, the case study that shows the most dominant manifestation of the sacred space is Theresia SalamChurch.The benefits of this research are: for general public, this research can improve the knowledge of the importanceof the sacred space within the Catholic Church and how to integrate local values and culture into the sacredspace concept established in the Catholic Church's rules. Meanwhile, for the architects and institutions of theCatholic Church, this research can improve the knowledge of the concept of sacred space in the CatholicChurch and how to manifest the concept of the sacred space into the architecture of the Catholic Church.Key Words : sacred space, church, Y.B. Mangunwijaya
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Brown, Stewart J. "Providential Empire? The Established Church of England and the Nineteenth-Century British Empire in India." Studies in Church History 54 (May 14, 2018): 225–59. http://dx.doi.org/10.1017/stc.2017.19.
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In the early nineteenth century, many in Britain believed that their conquests in India had a providential purpose, and that imperial Britain had been called by God to Christianize India through an alliance of Church and empire. In 1813, parliament not only opened India to missionary activity, but also provided India with an established Church, which was largely supported by Indian taxation and formed part of the established Church of England. Many hoped that this union of Church and empire would communicate to India the benefits of England's diocesan and parochial structures, with a settled pastorate, parish churches and schools, and a Christian gentry. As the century progressed, the established Church was steadily enlarged, with a growing number of bishoprics, churches, schools, colleges, missionaries and clergy. But it had only limited success in gaining converts, and many Indians viewed it as a form of colonization. From the 1870s, it was increasingly clear that imperial India would not become Christian. Some began reconceptualizing the providential purpose behind the Indian empire, suggesting that the purpose might be to promote dialogue and understanding between the religions of the East and West, or, through the selfless service of missionaries, to promote moral reform movements in Hinduism and Islam.
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Kobetiak, Andrii. "ALGORITHM FOR PROCLAIMING AUTOCEPHALY IN THE CONTEXT OF THE STRUGGLE FOR INDEPENDENCE." Sophia. Human and Religious Studies Bulletin 17, no. 1 (2021): 11–17. http://dx.doi.org/10.17721/sophia.2021.17.2.
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The article analyzes the process of system formation of the structure of Ecumenical Orthodoxy at the current stage. Church life is a dynamic process. The Church is constantly moving forward and has to respond to social demands and problems. It is determined that the institution of autocephaly went through a difficult path of formation, however, even today there is no clear regulated mechanism for the acquisition of autocephalous status by the new Local Church. It has been proven that a number of national churches, such as Montenegro, Macedonia and Belarus, have been defending their own church independence for a long time. However, due to external political-ecclesiastical pressure and the lack of an algorithm for the autocephalization process, they cannot acquire an independent status. In addition, it has been established that such "daughter" churches as Macedonian and Ukrainian are much older than their own kyriarchal patriarchates (Serbian and Moscow). The study found that an obvious violation of canonical rules is the presence of two jurisdictions (two canonical bishops) in the same territory. It has been proven that such a situation exists in a number of countries, such as the United States, where a number of churches in the diaspora of different jurisdictions operate in parallel. A similar situation has already formed in Ukraine. Two significant church organizations operate simultaneously. It has been proven that due to the pressure and reluctance of the mother churches to release the subsidiary churches from the field of influence and their own canonical territory, a similar situation could potentially occur in Montenegro, Macedonia and Belarus. As in Ukraine, some of the parishes will move to the newly created autocephalous church, for example, the Belarusian one, and some will remain loyal to the Russian Orthodox Church. However, it has been established that the coexistence of different mutually recognized Local Churches on the same territory contradicts a number of canons and traditions of the Orthodox Church. The article proves that the Conciliar fullness of the church does not justify such a status of churches, however, in general, the phenomenon of parallel jurisdictions is justified by the time and public demand of the population of different countries, as well as by the political situation. The Grand Council of Crete has not found a compromise solution for an authorized resolving of the problem of the diaspora and "parallel jurisdictions". The article establishes that institutional disputes between Local Churches related to borders and "canonical territory" and the proclamation of new Local Churches in autocephaly status can be resolved only by a conciliar way and with the participation of all Orthodox hierarchs. Existing approaches to solving the "temporary" problem of "parallel jurisdictions" have led to the incorporation of existing non-canonical entities into recognized churches. It has been proved that only the autocephalous system is a unanimously accepted version of the existence of Ecumenical Orthodoxy. Thuse, the striving of a number of national churches for their recognition and independence is just. Therefore, further scientific explorations of autocephalous topics and the canonical work of the holy fathers will complement the study.
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Shovkun, Tetiana, and Inna Myron. "WOODEN CHURCHES OF THE CHERNIHIV REGION AS MEMBERSHIPS OF HISTORICAL AND CULTURAL HERITAGE." SCIENTIFIC ISSUES OF TERNOPIL VOLODYMYR HNATIUK NATIONAL PEDAGOGICAL UNIVERSITY. SERIES: GEOGRAPHY 54, no. 1 (2023): 167–77. http://dx.doi.org/10.25128/2519-4577.23.1.18.
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The revival of the spiritual traditions of the Ukrainian people contributes to the interest strengthening in the spiritual heritage, among which wooden churches occupy an important place. The article examines the wooden temples of Chernihiv region as components of the cultural and historical heritage. It has been established that 47 wooden temples are currently functioning in the territory of Chernihiv region. The authors compiled a list of wooden churches in the section of the administrative districts of the region and analyzed the features of their distribution. It has been established that the majority of wooden churches are common in Chernihiv and Koriuka administrative districts, which are located in the northern and north-western parts of the region. The grouping of monuments of wooden architecture of Chernihiv region according to the time of construction was carried out. The vast majority of wooden churches in Chernihiv region belong to the 18th-19th centuries. A significant number of wooden churches in the region were destroyed at the beginning of the 20 th century. Based on the compiled list of destroyed temples of this period, it was established that the largest number of temples were destroyed in the Novgorod-Siversky and Chernihiv districts. Unfortunately, the process of destruction of temples continues. Most recently, the Uspenska Church (Kobyzhcha village), the Church of the Intercession of the Holy Virgin (Korynetske village) burned down. At the same time, there is a revival of the traditions of wooden church architecture. There are newly built wooden church buildings on the territory of the region, which date back to the 21st century.The following churches have been characterized: the Church of the Intercession of the Holy Virgin (Haivoron village), Church of the Dormition of the Blessed Virgin (Svarychivka village), the Church of the Intercession of the Holy Virgin (Synyavka village) as the oldest churches of Chernihiv region, Troitska (Novy Bilous village) as an example of the Chernihiv-Siver school of monumental architecture; Georgiyivska (Sedniv town) as an example of monumental wooden buildings of the Left Bank of Ukraine of the Baroque period; Mykolayivska (Novgorod-Siverskyi city) as an example of wooden baroque churches of Chernihiv region; Uspenska (Voloskivtsi village) as an example of Cossack wooden architecture of the Left Bank of the XVII-XVIII centuries; Uspenska (Sylchenkove village) as an example of a religious building in the "parish" style. The wooden churches of Chernihiv region as components of the cultural and historical heritage are of direct interest both to researchers of the cultural heritage of the region and to the general population. A map of the location of the existing and lost wooden churches of the region was made. The opportunities for the development of religious tourism, based on the presence of a significant number of sacred objects, were analyzed.
 Key words: Chernihiv region, historical and cultural heritage, sacred objects, wooden churches.
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Thompson, David M. "A Triangular Conflict: The Nyasaland Protectorate and Two Missions, 1915–33." Studies in Church History 54 (May 14, 2018): 393–406. http://dx.doi.org/10.1017/stc.2017.22.
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The idea that the churches became agents of empire through their missionary activity is very popular, but it is too simple. Established Churches, such as those of England and Scotland, could certainly be used by government, usually willingly; so could the Roman Catholic Church in the empires of other countries. But the position of the smaller churches, usually with no settler community behind them, was different. This study examines the effects of the Chilembwe Rising of 1915 on the British Churches of Christ mission in Nyasaland (modern Malawi). What is empire? The Colonial Office and the local administration might view a situation in different ways. Their decisions could thus divide native Christians from the UK, and even cause division in the UK church itself, as well as strengthening divisions on the mission field between different churches. Thus, even in the churches, imperial actions could foster the African desire for independence of empire.
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Wilson, John. "Innovation in Christchurch Church Architecture." Architectural History Aotearoa 2 (April 30, 2024): 50–59. http://dx.doi.org/10.26686/aha.v2.9473.
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Several church buildings erected in Christchurch in the 1960s signalled significant departures in the city's established traditions of church architecture. They included three Roman Catholic parish churches – St Matthew's Bryndwr, Our Lady of Victories, Sockburn, and St Anne's, Woolston. This paper focuses on the most innovative and striking of these three churches, Our Lady of Victories, Sockburn. It sets the building in the broader context of post-war church architecture in Christchurch. Innovation in Christchurch church architecture had begun in the 1950s with a number of brick churches, but significant departures from established church building forms did not occur until the 1960s. Our Lady of Victories reflected with particular drama the impact on church architecture of the changes in Roman Catholic liturgy associated with the Second Vatican Council. The paper describes the process through which the radically new design emerged, paying particular attention to the interaction between the architect, C.R. Thomas, and the new Roman Catholic Bishop of Christchurch, Brian Ashby. The paper also sets the design of the church in the context of New Zealand, and international, architectural trends in the late 1950s and 1960s.
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Akande, Sunday. "Engaging the Efficacy of Nigerian Popular Gospel Music and Pentecostalism for Nigerian Church Growth." NIU Journal of Humanities 8, no. 4 (2023): 209–15. http://dx.doi.org/10.58709/niujhu.v8i4.1745.
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In the 1970s and 1980s there was the emergence of Pentecostalism that gave rise to the establishment of many Churches in Nigeria. Among the churches that were established are ; Deeper Life Bible Church, New Living Faith Church also known as Winners Chapel, The Redeemed Christian Church of God, Gospel Faith Mission and many others. The rate at which other churches are springing up and the founding of many other branches is alarming till date. The Proliferation of churches led to the existence of churches everywhere in Nigerian society. However, the numeric increase or proliferation of Churches in Nigeria is not attributed only to the mode of worship, prayers and to signs and miracles introduced to Churches through Pentecostalism but also influenced by music. The value of music should never be lost sight of in worship. The relationship between music and Pentecostalism cannot be undermined as music cannot be separated from worship. This paper examines the efficacy of contributions of music in genre, form and performance practice in Church growth, specifically in Nigeria. This research reviewed the history and explosion of Pentecostalism in Nigeria. The materials used in this research were sourced from books, journals, magazines and Internet. Historical research design was used for this study. This paper concludes that the mystic effect and intrinsic value of music affects church growth and should be considered as a viable tool together with Pentecostalism for Church growth in Nigeria. Keywords: Efficacy, Music, Pentecostalism, Church Growth
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Swatos, William H. "The function of ‘Church’ in the sociology of religion in America." Social Compass 59, no. 4 (2012): 515–24. http://dx.doi.org/10.1177/0037768612460803.
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In large part, Max Weber’s essay ‘Church and sect in America’ was intended as a contrast between European and American societies at the turn of the 20th century. This could be pushed so far as to say that in fact the essay was not about religions at all but rather about the relationship between an old-order class system and a new-order class system in which sectarian religion provided a conduit to validate worldly success (i.e. the Protestant ethic), which directly contrasted with the institutional ‘style’ of the established churches of Europe, into whose membership one was born and through whose structures (e.g. church schools, including the universities) one’s social position was established. ‘Church,’ then, is in some respects a residual category for Weber, more of a background that would enable him to foreground what he saw as a new basis for ordering class/status within the new world. Over time, denominationalism in America hybridized churchly and sectarian elements to create a new socio-religious dynamic by which a central core of ‘nonsectarian’ religious affirmations created a variant mode of religious participation in which multiple religious options served functions historically associated with national churches in Europe. Postmodern globalization, however, has created new opportunities and challenges as institutionalized religions reach beyond historic geopolitical borders.
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Brown, Stewart J. "‘A Solemn Purification by Fire’: Responses to the Great War in the Scottish Presbyterian Churches, 1914–19." Journal of Ecclesiastical History 45, no. 1 (1994): 82–104. http://dx.doi.org/10.1017/s0022046900016444.
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During the Great War, leaders in the two major Presbyterian Churches in Scotland – the established Church of Scotland and the United Free Church – struggled to provide moral and spiritual leadership to the Scottish people. As National Churches which together claimed the adherence of the large majority of the Scottish people, the two Churches were seen as responsible for interpreting the meaning of the war and defining war aims, as well as for offering consolation to the suffering and the bereaved. At the beginning of the war, leaders of the two Churches had been confident of their ability to fulfil these national responsibilities. Both Churches had experienced a flowering of theological and intellectual creativity during the forty years before the war, and their colleges and theologians had exercised profound influence on the Reformed tradition throughout the world. Both had been active in the ‘social gospel’ movement, with their leaders advancing bold criticisms of the social order. The two Churches, moreover, had been moving toward ecclesiastical union when the war began, a union which their leaders hoped would restore the spiritual and moral authority of the Church in a covenanted nation.
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Aguilar, Maria Virginia, and Edwin Lineses. "SACRALIZING THE CHURCH INSIDE A MALL: REDEFINING RELIGIOUS TOURISM IN THE PHILIPPINES." BIMP-EAGA Journal for Sustainable Tourism Development 8, no. 1 (2019): 17–32. http://dx.doi.org/10.51200/bimpeagajtsd.v8i1.3170.
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The potential for drawing tourists to the Philippines may be facilitated through religious tourism, the type of tourism that involves pilgrimage to sacred sites as act of worship. As the only largely Christian nation in Asia, the Philippine government hopes to increase tourist arrivals, particularly among Catholics worldwide to visit the multitudes of magnificent churches all through-out the islands and to marvel at the vibrancy of Filipino Catholicism. The present paper however argues that visiting these churches may show how deep-seated religiosity is among Filipinos but does not show the complete picture because some churches that Filipinos that frequent are inside malls, which traditionally do not pass as pilgrimage sites. The study intends to describe the experiences of Catholic Filipinos who attend mass and other church services in a mall church to ultimately delve on the possibility of considering these mall churches as part of pilgrimage in the Philippines. Using key informant interviews and survey, several findings are notable. First, church goers in a mallchurch believe that a space can be made sacred, and hence, the place where mass is celebrated does not matter so much. Second, there is ambivalence as to the notion of considering mall church as a pilgrimage destination because mall churches are devoid of religio-historical significance which regular churches have, but with the Filipinos‘ penchant for malling, church attendance is high in these mall churches. Third, despite the secularizing effect of globalization, church attendance among Filipinos remains high because churches are established where people flock such as the malls. The study concludes that it might be an oversight to simply dismiss mall churches as pitiable alternatives to the typical churchbecause Filipinos patronize it. It is recommended that future studies on religious tourism include a more thorough investigation of mall church-going to gain a more nuanced grasp of the uniqueness of Filipino religiosity.
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John Ekwenye, Evans Mong’are Ooga;. "Current Established Structures That Run SDA Church Programs in Nakuru East and West Sub-Counties." Editon Consortium Journal of Arts, Humanities and Social Studies 1, no. 1 (2019): 32–39. http://dx.doi.org/10.51317/ecjahss.v1i1.75.
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Spiritual growth and development of the Seventh-day Adventist church are significant in its life. It is important that the church fulfils its mandate of reaching people with the gospel and retain those who have already believed. While there is generally a growth in membership in the Adventist church in Africa, this is not the case in the Seventh-day Adventist churches in East and West Sub-counties in Nakuru County, Kenya. This study examined the currently established structures that run SDA church programs in Nakuru East and West Sub-counties. The researcher employed descriptive research designs with both qualitative and quantitative research methods. The results indicated that believers indeed had spiritual challenges that hindered the church from growing. It was found out that with commitment and education in the word of God members have the potential to reach the masses with the word of God. The findings from the study indicate that the Sabbath school and afternoon programs were poorly attended. It was also observed that family life becomes very repulsive because it touched on the personal lives of Members. It has been observed that though structures are in place, there is difficulty in fulfilling the programs on time. The leaders of the churches in this locality will need to work together with the laity in addressing the spiritual challenges. When they work together results be a religious people and a church ready to fulfil God's mission. The spiritual leaders need to take a front lead. In addition, departmental leaders in the church should design spiritual programs that are vibrant and that are inclusive encourage the participation of all members.
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Tobing, Mintoni Asmo. "Peran Gereja dalam Misi." Jurnal Missio Cristo 2, no. 1 (2022): 59–73. http://dx.doi.org/10.58456/jmc.v2i1.4.
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Abstract: Church is an institution that is established by God in the world with a purpose, that the church does its duty. But in reality, a lot of churches are not functioning as church anymore, because they are trapped with many activities that have no connection with the duty of the church itself. The duty of the church is ignored, but some activities that look like the duty are many. This article contains of the contemporary church’s problems, designed with a purpose to bring the identity of the church, so that the church goes back to its function. Church is sent by God to the world with a purpose as the instrument of God’s mission, so the church, its function and activities must return to the original calling of the church.
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Madey, N. M. "Congresses of Velehrad." Ukrainian Religious Studies, no. 23 (September 10, 2002): 74–83. http://dx.doi.org/10.32420/2002.23.1358.
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The desire for unity among Christians, called the popular term "ecumenism", has its origins. The split between the Byzantine and Catholic churches finally established itself in the minds of ordinary people after the Crusades and the capture of the Crusaders of Constantinople in 1204. Subsequent centuries were marked by unity competitions, but the Roman Catholic Church was the initiator of these competitions. In Catholic theology, all churches that were not under papal jurisdiction were considered to be objects of missionary activity. The result of such missionary unity was the deepening of the divide between the Catholic and Eastern churches. Segments of the latter proclaimed unity with Rome, beginning their existence as Uniate churches.
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Bustan, Linda, Fatimah Husein, and Paulus Sugeng Widjaja. "Being Chinese Christian in the Totok Chinese Churches in Surabaya: Continuity and Change of Identities." Al-Albab 9, no. 2 (2020): 141–58. http://dx.doi.org/10.24260/alalbab.v9i2.1828.
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This article explores the identities of Chinese Christians in the totok Chinese churches in Surabaya. The Chinese Christians refer to those who arrived in Surabaya from mainland China as Protestant Christians in the 1900s. They established the first Chinese church - the Tiong Hoa Kie Tok Kauw Hwee (THKTKH) in Surabaya. The THKTKH has become two independent synods, namely Gereja Kristus Tuhan (GKT, or the Church of Christ the Lord) and Gereja Kristen Abdiel (GKA, or the Abdiel Christian Church). The totok Chinese churches refer to churches that conduct the church services in the Chinese language or Mandarin (Guoyu). The article examines the culture, language, and origin of the Chinese Christians. After almost a century in Surabaya, there is some continuity and change of the Chinese Christian identity. They still regard themselves as totok, but the meaning of totok has changed. They embrace not only Chinese culture; but also mixed Chinese culture with Western culture and Indonesian culture, which results in the so-called hybrid culture. Mandarin is used in church services, whereas Indonesian language and English are also employed. The originality of the congregations is no longer mono-ethnic, which is Chinese. The Chinese churches have become multi-ethnic churches consisting of various ethnicities in Indonesia.
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Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Lehmann, Hartmut. "The History of Twentieth-Century Christianity as a Challenge for Historians." Church History 71, no. 3 (2002): 585–99. http://dx.doi.org/10.1017/s0009640700130288.
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One hundred years ago, the discipline of church history was well established within institutions of higher learning in Western societies. The heirs of Leopold von Ranke and Philip Schaff were well versed in the range of topics that church history comprised. Church history was an integral part of the study of theology. Church historians published handbooks and had their own journals. All church historians—those with a Catholic and those with a Protestant affiliation, the members of state churches, and those belonging to church bodies, built on the principle of voluntarism—seemed to have a common agenda. This was the story of Christian churches throughout the centuries.
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Robbins, Mandy, and Leslie J. Francis. "Taking Responsibility for Multiple Churches: A Study in Burnout among Anglican Clergywomen in England." Journal of Empirical Theology 27, no. 2 (2014): 261–80. http://dx.doi.org/10.1163/15709256-12341310.
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A major consequence of changing cultures for Anglican clergy serving in the established Church of England (reflected in declining congregations, stretched financial resources, and falling vocations to the priesthood) is seen in the process of pastoral reorganisation that now requires individual clergy to have oversight of a growing number of churches. This is especially the case in rural areas where individual clergy may now be responsible for seven or more churches. Drawing on data provided by 867 clergywomen serving in stipendiary ministry in the Church of England, the present study examines the association between the number of churches and levels of burnout reported among the clergy, after taking into account personal factors (like age), psychological factors (like personality), theological factors (like church tradition) and other contextual factors (like rurality). Employing the balanced affect model of work-related psychological health operationalised through the Francis Burnout Inventory, the data demonstrated a small significant inverse association between the number of churches and positive affect (satisfaction in ministry), but no association with negative affect (emotional exhaustion). Overall, however, the variance accounted for by the number of churches was trivial in comparison with the variance accounted for by psychological factors.
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Blokhin, Vladimir. "Armenian Apostolic and Russian Orthodox Churches in 1917—1945: Common Fates and Origins of the Renewal of Interfaith Relations." ISTORIYA 14, no. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840017531-3.
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The article summarizes the results of a comparative study of the situation of the Armenian Apostolic and Russian Orthodox Churches in 1917—1945. Methodologically, the research is based on the theory of the dialogue of cultures, which is necessary for understanding and evaluating the current stage of Russian-Armenian relations, understanding the role of interethnic and interreligious cooperation of both states in the post-Soviet space. The study revealed a significant similarity in the fate of the Armenian and Russian churches in the context of the unfolding anti-religious policy during the 1920s and 1930s, which was reflected in the reduction of dioceses, the closure of churches, the arrests of clergy, the emergence of church renewal structures both in the Soviet Russia and in Soviet Armenia. Both churches have gone through the stage of temporary absence of patriarchal administration; Armenian dioceses in the Soviet Russia and Orthodox churches in the Armenian SSR have actually ceased their activities. It is established which events of 1944—1945. they contributed to the resumption of inter-church ties lost in previous decades.
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van der Aalst, A. J. "De theologische dialoog tussen de orthodoxe en de katholieke kerk. Achtste vergadering: Balamand, Libanon, 17-24 juni 1993." Het Christelijk Oosten 45, no. 4 (1993): 242–47. http://dx.doi.org/10.1163/29497663-04504003.
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The theological dialogue between the Orthodox Church and the Catholic Church. Eighth session: Balamand, Lebanon, 17th-24th June 1993 The eighth session of the theological dialogue between the Orthodox and the Catholic Churches has taken place from 17th to 24th June 1993 at Balamand (Lebanon). Three years earlier, at Freising 1990, under the influence of the events in Eastern and Central Europe, the committee decided to deal the next time with the problem of uniatism. For this purpose consultations had taken place between the Orthodox Churches and between these Churches and the Catholic Church and a document has been prepared by mixed sub-commissions and by the committee of coordination at Ariccia in 1991. After a delay of one year the dialogue could resume in June 1993 with the discussion of the sole subject of uniatism. From the orthodox side 9 Churches were represented by 13 persons and from the Catholic Church 24 persons attended. The representatives of both sides discussed the document of Ariccia and established the final text, the document of Balamand. In this document the orthodox recognise the existence of the Catholic Churches of oriental rite and the catholics see them no longer as a model or method for the future unity we seek for. The continuation of the dialogue has to wait for some time to see how the document will be accepted by the Churches, particularly by those Orthodox Churches which were absent from the session. The next meeting could take place at Baltimore (USA), but a date is not yet fixed.
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Tadic, Milutin, and Gordana Gavric. "Orientation of medieval churches of Morava school." Glasnik Srpskog geografskog drustva 92, no. 1 (2012): 185–202. http://dx.doi.org/10.2298/gsgd1201185t.
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In this paper we present the mathematical and topographic analysis of orientation of the most significant churches (11) of Morava school, the last style in architecture of medieval Serbia whose executors were chief architects. The deviation from equinox East of the main axis of each church and the dates when the Sun rises on the physical horizon, in the extension of the main axis, have been calculated. These were the dates when the church could have been oriented towards the rising Sun. This possibility has been ruled out for four churches. As for the other churches, the matching of the mentioned dates with the patron?s days wasn?t established. The churches in monasteries Ljubostinja and Kalenic are oriented with astronomical precision towards equinox East, an admirable fact considering the tools available to the builders. Rade Borovic, the only chief architect who put his signature on his work, was the chief architect of Ljubostinja.
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Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (1991): 489–518. http://dx.doi.org/10.1017/s0036930600025977.
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In 1929, after many years of consultation and compromise, the two largest Presbyterian denominations in Scotland — the established Church of Scotland and the voluntary United Free Church — were united. The Union was an impressive achievement, marking the end of the bitter divisions of eighteenth and nineteenth century Scottish Presbyterianism. In particular, it represented the healing of the wounds of the Disruption of 1843, when the national Church of Scotland had been broken up as a result of conflicts between Church and State over patronage and the Church's spiritual independence. With the Union of 1929, the leaders of Scottish Presbyterianism, and especially John White of Glasgow's Barony Church, succeeded not only in uniting the major Presbyterian Churches, but also in establishing a cooperative relationship between Church and State. The Church of Scotland, itseemed, was again in a position to assert national leadership.
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den Hollander, August. "The Dynamic Role of the Bibliothèque wallonne in the History of the Walloon Churches." Church History and Religious Culture 100, no. 4 (2020): 447–62. http://dx.doi.org/10.1163/18712428-bja10008.
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Abstract The Bibliothèque wallonne accommodates a church collection that is the result of distinct archival policies. Tracing the archival history of this collection reveals important shifts in its formation, accessibility, and usage. A travelling archive from 1578, it became a fixed church archive in 1777, and in 1852 was augmented by a separate Walloon Library, with both archives under the management of a Commission des Archives. In 1877, the Commission de l’ histoire des Églises wallonnes was established, whose goal was to write the history of the Walloon churches in the Netherlands, and collecting the necessary sources for doing so. In 1893, after the activities of both commissions were merged, the collections were combined to form what is now the Bibliothèque wallonne. Established primarily as a church archive, the collection is now mostly used for researching the history of the Walloon churches in the Netherlands.
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Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth." Nationalities Papers 35, no. 5 (2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Mink, Júlia. "Human Rights Protection and Traditional Churches in the System of National Cooperation in Hungary." Religion & Human Rights 13, no. 3 (2018): 245–69. http://dx.doi.org/10.1163/18710328-13021143.
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Abstract Hungary adopted its new Fundamental Law and new legislative framework on the legal status of churches, religious denominations and religious communities in 2011, as part of a number of constitutional changes leading to the dismantlement of democracy, rule of law and human rights protection. In relation to the new legislative framework of state-church relations, much assessment so far focused on how the installment of a “pluralist system of state churches” led to an institutional and partly moral establishment, jeopardizing and curtailing the religious freedom of non-established religious denominations. However, it has been less investigated how the “pluralist system of state churches” and related constitutional changes affected a number of human rights (e.g. the right to private and family life or the right to education) and the position of traditional churches, especially, in view of their autonomy. The paper intends to show that the close entanglement of the state and its traditional churches led to the deterioration of the protection of a number of human rights while it also undermined the autonomy of these churches.
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Jacob, W. M. "The Impact of Legislative Reform on Baptisms, Marriages and Burials 1836–52, with particular reference to London." Studies in Church History 59 (June 2023): 265–88. http://dx.doi.org/10.1017/stc.2023.11.
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This article considers, with particular reference to London, the impact of legislation during the second quarter of the nineteenth century on the churches’ practice of rites of passage in relation to births, marriages and deaths. It investigates the religious, political and social reasons for legislation relating to these rites which many contemporaries and subsequent historians considered an attack on the Church of England and evidence of advancing secularization. It shows that despite significant constitutional, social and religious changes during these years, religiously motivated politicians, sympathetic to the established church, achieved legislation introducing general registration of births, marriages and deaths, and providing for more satisfactory burial of London's rapidly growing population in the context of a high death rate. While satisfying some grievances of religious Dissenters, this protected the established church's interests, and evidence suggests that a high proportion of London's population continued to access its rites of passage for baptism, marriage and burial.
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Podmore, Colin. "Zinzendorf and the English Moravians." Journal of Moravian History 3, no. 1 (2007): 31–50. http://dx.doi.org/10.2307/41179832.
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Abstract This article begins by pointing to the tendency among British Moravians to downplay Zinzendorf's role in their church's history and arguing that that the difficult aspects of the relationship between the Count and the English Moravians of his day, which the article charts, help to explain that tendency. Zinzendorf's priority in England was relations with the Church of England. Recognition of the Moravian Church as a foreign episcopal sister church of the Church of England was important for the position of ordained Moravians working as missionaries in the British colonies. Zinzendorf feared that if the Moravian Church developed as a free church in England that would endanger such recognition. It would also conflict with his understanding of the 'Brüdergemeine' as a fellowship of awakened Christians within the existing churches. Evangelistic activity which effectively competed with the established church would similarly imperil recognition. British Moravians did not share these views.
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Spicer, Andrew. "Anglican Rites of Consecration and the Delineation of Sacred Space, ca. 1689–1735." Church History 90, no. 2 (2021): 324–47. http://dx.doi.org/10.1017/s0009640721001475.
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Between 1712 and 1715, the Convocation of the Church of England attempted to replace the existing informal orders used for the consecration of churches, chapels, and churchyards with a single uniform rite. While these efforts have been associated with the erection of the Fifty New Churches to provide for the populous and expanding suburbs of London and Westminster, the discussions actually arose out of the political divisions between the bishops and the Lower House of Convocation. The efforts to establish an official order of consecration was also a response to the changed ecclesiastical climate that followed the Toleration Act of 1689, which allowed for the registration of Dissenter chapels. The Established Church found its religious hegemony threatened and the particular status of its places of worship, achieved through consecration, challenged. The church responded to the criticism of their existing forms of consecration by reforming the liturgy as well as demonstrating the historical and legal basis for the practice. The sermons preached at the consecration or reopening of these churches provided a further opportunity for the clergy to justify the ceremony as well as to draw comparisons between these churches and Dissenting meetinghouses.
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Siregar, Gerald Moratua. "Meretas Pemikiran Ekumenisme Eka Darmaputera:." Matheteuo: Religious Studies 2, no. 1 (2022): 33–44. http://dx.doi.org/10.52960/m.v2i1.101.
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In Indonesia, concern for the unity of the Church in Indonesia began in the early twentieth century. The ecumenical movement in Indonesia at that time was still being started sporadically by several church associations. Then on May 25, 1950, on the idea of ??several church synods, Dewan Gereja Indonesia (the Indonesian Council of Churches-ICC) was established, which later changed its name to Persekutuan Gereja-gereja di Indonesia (the Communion of Churches in Indonesia-CCI). Today, Persekutuan Gereja-gereja di Indonesia has increased to 95 church synods. On the one hand, the Church needs to be proud, because it seems that concern for the unity of the Church is getting higher. But on the other hand, a critical question arises whether through PGI the Church is truly united? What is really an indicator of the unity of the Church? Because in some cases and contexts, there is still separation and alienation among churches in Indonesia. Through this article, the author invites the reader to carefully look at the essence of Eka Darmaputera's thoughts on the unity of the church, which of course can be used as an important recommendation for the realization of the complete unity of the church.
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Huz, Anton. "Najwyżej zatwierdzone rozporządzenie Komitetu Ministrów „W sprawie trybu cenzurowania rękopisów kazań wygłaszanych w kościołach rzymskokatolickich” jako instrument kontroli Kościoła rzymskokatolickiego w Imperium Rosyjskim." Krakowskie Pismo Kresowe 14 (December 1, 2022): 25–40. http://dx.doi.org/10.12797/kpk.14.2022.14.02.
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THE HIGHEST APPROVED REGULATION OF THE COMMITTEE OF MINISTERS “ON THE PROCEDURE FOR CENSORING MANUSCRIPTS OF SERMONS PREACHED IN ROMAN CATHOLIC CHURCHES” AS AN INSTRUMENT OF CONTROL OF THE ROMAN CATHOLIC CHURCH IN THE RUSSIAN EMPIRE This article attempts to trace the Russian imperial policy towards the Roman Catholic Church through the lens of a normative and legal document from the times of the Russian Empire – the Highest Approved Regulation of the Committee of Ministers “On the procedure for censoring manuscripts of sermons preached in Roman Catholic churches”. This document established control of the Church by introducing censorship, and thus interfering with the process of preparing, censoring and approving sermons written by the Roman Catholic clergy.
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Teplova, V. A. "The Myth of Russification: Addressing the Language of Church Preaching in the Post-Polotsk Period." Orthodoxia, no. 3 (May 22, 2024): 188–201. http://dx.doi.org/10.53822/2712-9276-2024-3-188-201.
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The article explores the established practice of Uniate clergy delivering sermons in Polish within the Uniate Church in Belarusian lands at the onset of the 19th century. It also delves into the responses of Russian authorities and Orthodox clergy regarding this matter. A significant challenge encountered by Orthodox hierarchs in Belarusian dioceses during the post-Polotsk era was the custom of delivering sermons in Polish, also known as the “Belarusian-Polish dialect”, within Uniate churches. This tradition had been established since the late 18th to early 19th centuries. The article sheds light on the efforts made by Western Russian Orthodox hierarchs to address the language issue. The conclusion drawn is that the Russian Orthodox Church’s activity in Belarus played a foundational role in the emergence of the modern Belarusian people as an integral part of Eastern Christian civilization.
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Kobetіak, Andrii. "Prospects of constitution of the Ukrainian local church." Sophia. Human and Religious Studies Bulletin 18, no. 2 (2021): 12–16. http://dx.doi.org/10.17721/sophia.2021.18.3.
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The article analyzes the process of formation of the newly created Local Ukrainian Church at the present stage. Ukrainian church life is a dynamic process. The church is constantly moving forward and must respond to societal requests and problems. It is determined that the institutional design of the Orthodox Church of Ukraine takes place in a multi-religious environment. Therefore, the article predicts that today in Ukraine, there is no reason to talk about the United Church in the future. It has been established that the proclamation of the independence of the Ukrainian Church took place as a significant event of the last decade on a church-wide scale. Today, the Orthodox Church of Ukraine is on the path of universal recognition. The study found that over the past century, two diametrical concepts of understanding the structure of Ecumenical Orthodoxy have been formed. In particular, Fanar insisted and continues to insist on his own primacy and special status in the world church, and the reason for this is the canons of the Ecumenical Councils and the age-long tradition of Christianity of the Eastern rite. Instead, the Russian Orthodox Church declares the existence of Local Churches in the general system of Orthodoxy as a certain confederation of independent and fully autonomous entities. It has been proved that the future recognition of the newly formed Ukrainian Church by other Local Churches depends on the acceptance of the position of a certain party. It is determined within this study that the Ukrainian church issue is a kind of watershed in terms of the main controversial issues that have troubled the Ecumenical Church in recent centuries. Therefore, it has been proved that the settlement of the Ukrainian question is of great importance not only for the Orthodox believers of Ukraine, but also for the whole Orthodoxy. This sets a precedent for the currently unrecognized churches of Macedonia and Montenegro. The article claims that none of the Local Churches emerged in an independent status completely painlessly. Most countries that have received autocephaly in our time have been waiting for decades for world recognition of their own church. Therefore, the recognition of the Orthodox Church of Ukraine by only a part of the Local Churches is a natural process. It is established that autocephaly in modern conditions of society development and hybrid war is a vital condition for the country's survival. It has been studied that in modern conditions the Kyiv Church has received a great credit of trust in the eyes of the Ecumenical Patriarch. Today it is necessary to unite for the future recognition of the Ukrainian status by other Local Churches. The consolidated Kyiv metropolitanate may become the largest national Orthodox church in the world, which will significantly change the balance in the structure of the Universal Orthodoxy.
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Jamahh, Victor Usman. "Collaboration in Liturgical Ministries: A Synodal Church." Ghana Journal of Religion and Theology 12, no. 1-2 (2022): 127–43. http://dx.doi.org/10.4314/gjrt.v12i1-2.10.
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The issue of participation, communion, and the general sharing of all the baptized in the mission of the Church is central to the discussions going on in preparation for the “Synod on Synodality. ”At the heart of this discussion, therefore, is the collaboration and sharing which should be at the heart of liturgical ministry. This paper contributes to the discussion by studying the origins of ministries in Christ and the early Church. It posits that collaboration is at the heart of the exercise of liturgical ministries and that the variance in the practice of this collaboration within the various churches of the Universal Church has a lot to do with the cultural experiences over time of the various churches. With this established, the example from Minna diocese in Nigeria demonstrates that collaboration in ministry, despite the challenges that abound in its practice, is not something that belongs to the ancient Church but one that is being realized in the diocese of Minna Nigeria, and thus, a possible example for other churches in the spirit of synodality.
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More, Ellen S. "Congregationalism and the Social Order: John Goodwin's Gathered Church, 1640–60." Journal of Ecclesiastical History 38, no. 2 (1987): 210–35. http://dx.doi.org/10.1017/s0022046900023058.
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In 1644 the Puritan lawyer and parliamentary pamphleteer, William Prynne, voiced a question much on the minds of moderate Puritans: Would not Congregationalism ‘by inevitable necessary consequence subvert…all settled…forms of civil government…and make every small congregation, family (yea person if possible), an independent church and republic exempt from all other public laws’? What made Congregationalism seem so threatening? The calling of the Long Parliament encouraged an efflorescence of Congregational churches throughout England. While differing in many other respects, their members were united in the belief that the true Church consisted of individually gathered, self-governing congregations of the godly. Such a Church was answerable to no other earthly authority. The roots of English Congregationalism extended back to Elizabethan times and beyond. Some Congregationalists, in the tradition of Robert Browne, believed in total separation from the Established Church; others, following the later ideas of Henry Jacob, subscribed to semi-separatism, believing that a godly remnant remained within the Established Church. For semi-separatists some contact with the latter was permissible, as was a loose confederation of gathered churches. During the English civil wars and Interregnum, the Church polity of most leading religious Independents actually was semi-separatist.
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Shadrina, A. V. "Yedinovertsy Priests of the Don and Novocherkassk Diocese in 1890-1910: Social Group Description." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 3 (207) (October 19, 2020): 65–71. http://dx.doi.org/10.18522/2687-0770-2020-3-65-71.
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This article considers the process and results of the formation of the social group made up by the Yedinovertsy priests in the Don and Novocherkassk Diocese. Based on the analysis of the sources, it is shown that 27 Yedinovertsy churches had been established in the territory of the Don Army Land by the 1910s, which resulted from the development of the missionary movement that was expected to prevail over the Old Believers’ schism. It was initiated by hierarchy of the Don region, diocesan missionaries, and some Old Believers who had joined the Russian Church under the Old Believers’ “rules”. A group of priests was formed to provide service in those churches. The priests were familiar with the rites that were forbidden in 1666-1667 and wanted to perform their missionary activities among the Old Believers. At the beginning of the group formation process, in the Yedinovertsy churches, there were only 29 priests and psalm readers, who did not have the required education level. But by 1910, their number had grown up to 55 clergymen. Not only did they know the old rites well enough, which, in some instances, was caused by the fact that they had come to the Russian Church from various schism branches, they were also of the advantageous Cossack origin and had missionary education received from the Don diocesan missionary school specially established for those purposes. Considering how important the Yedinovertsy priests’ service was both for the management of the Diocese and the Don Army, those organizations were the financing sources for the priests, for the churches themselves did not even provide the Yedinovertsy priests and psalm readers with an average income. The integrity of the social group in question was sustained by the fact that priests serving at Yedinovertsy churches seldom moved to serve at Orthodox temples.
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Spaans, Joke. "Partakers with the Altar." Early Modern Low Countries 5, no. 2 (2021): 250–80. http://dx.doi.org/10.51750/emlc9616.
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Contrary to prevalent assumptions, city magistracies did not simply pay for the upkeep of the churches used by the Dutch Reformed church. Based on the archives of churchwardens for the eleven public churches of Amsterdam, this article shows that for about a century between 1650 and 1750 the churches paid for themselves, how this was possible, and why they eventually came to rely municipal subsidies. After the devastations wrought by Revolt and Reformation, the buildings were refurnished in a luxurious style, befitting the prestige of the city. Burgomasters imposed a seating arrangement that, maintained by a variety of church attendants, reflected the hierarchical order of society. The biographical background and the work of these attendants provide a window into the ritual of churchgoing. During the heyday of Amsterdam’s prosperity people were happy to pay or the services the churches provided, including the display of rank and dignity. Economic decline, critique of the established social order, and changing religious sensibilities undercut this source of funding. The report of an auditing committee, analysing the administration of churchwardens in 1795 and 1796, testifies to the difficulties even the staunchest Batavian revolutionaries experienced when rethinking early modern public finances.
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Kgatla, ST. "Ministerial formation policies of the Northern Theological Seminary of the Uniting Reformed Church in Southern Africa:." STJ | Stellenbosch Theological Journal 5, no. 1 (2020): 191–216. http://dx.doi.org/10.17570/stj.2019.v5n1.a10.
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This article investigates the theoretical and practical effectiveness of the Uniting Reformed Church in Southern Africa’s (URCSA) ministerial formation of the Northern Synod. The URCSA is part of the Reformed Movement (Calvinism) that was established by the Dutch Reformed Church (DRC) of South Africa that mainly came from the Netherlands to establish itself in South Africa and later established ethnic churches called daughter churches into existence in terms of a racially designed formula. After many years of the Dutch Reformed Church missionary dominance, the URCSA constituted its first synod in 1994 after the demise of apartheid. It was only after this synod that the URCSA through its ministerial formation tried to shake off the legacy of colonial paternalism and repositioned itself to serve its members; however, it fell victim to new ideological trappings. This article is based on a study that traces some basic Reformed practices and how the URCSA Theological Seminary of the Northern Synod dealt or failed to deal with them in its quest for the ideal theological ministerial formation.
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Karagiannis, Evangelos. "Pfingsten im Kontext." Anthropos 115, no. 1 (2020): 133–50. http://dx.doi.org/10.5771/0257-9774-2020-1-133.
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The present article addresses two issues that have preoccupied anthropological research on Pentecostal churches: context-sensitivity and radical globalism/antinationalism. The article seeks to qualify this dominant image of Pentecostals in anthropology by focusing on Greece, where nationalism has strong roots and is closely linked to Orthodox Christianity, and by analysing the development of the leading Pentecostal church of the country over the last fifty years. It can be established that the church’s sensitive adaptation to dominant religious expectations in Greece did ensure its hegemonic position among Greek Pentecostals, but it also involved its disconnection from global Pentecostalism. Furthermore, the very success of the church over the first three decades after its establishment stimulated a structural rigidity, which in turn proved to be fatal for its capacity to adapt to an ever-changing social context in Greece. Meanwhile, being neither globalist nor adaptive, the largest Greek Pentecostal church is stagnating.
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Gore, Janelle, Jamilla Toliver, Miranda A. Moore, Dawn Aycock, and Fayron Epps. "A Mixed-Methods Formative Evaluation of a Dementia-Friendly Congregation Program for Black Churches." International Journal of Environmental Research and Public Health 19, no. 8 (2022): 4498. http://dx.doi.org/10.3390/ijerph19084498.
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Black churches have traditionally been a haven for Black American families; however, many churches do not currently have programs to support families living with dementia. Alter™ was established to assist faith communities in meeting the needs of these families and becoming a viable resource to promote their health and wellness. Alter™ achieves this aim through a three-pronged approach: (1) conducting educational sessions, (2) modifying Black churches to be dementia-inclusive spaces, and (3) providing ongoing support. The principal goal of Alter™ is to offer guidance to churches in adapting their community to reflect a supportive environment for families affected by dementia. Alter™ uses a partnership checklist to encourage activities that incorporate dementia education opportunities, environmental modifications, and dementia resources and support. This paper reports on a formative mixed-methods evaluation of church partners enrolled in Alter™. Church partner ambassadors within the faith communities participated in the evaluation survey (n = 8) and two focus groups (n = 11). Ambassadors are appointed by church leadership to lead the implementation of program activities. Data were collected concerning the levels of helpfulness, difficulty, usefulness, or utility of checklist activities and modifications and the ease of program implementation. The evaluation also assessed the COVID-19 pandemic’s impact on each church’s ability to implement activities and modifications. The survey results revealed that most required partnership activities and modifications were found to be at least moderately helpful. Some of the items (themes) that differed across church partners included barriers to implementing activities, the support provided and needed, and the use of program funding. This evaluation provides key insights to consider in developing and refining community-based, dementia-friendly communities (including faith communities). As implementation science expands and improves, the need to evaluate the implementation of programs continues to be highlighted. Our formative evaluation shed light on key areas in which modifications to our original programming would lead to program improvement and sustainability. Additionally, implementing the modifications identified in our evaluation will facilitate the achievement of the mission of Alter™ to improve the well-being of older adults affected by dementia and their families. Other programs would reap substantial benefits from engaging in similar formative evaluation efforts.
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Rayner, Keith. "Australian Anglicanism and Pluralism." Journal of Anglican Studies 1, no. 1 (2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.
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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.