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Journal articles on the topic 'First Christian Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Firudin Oqlu, Kazimi Parviz. "First Christian Church in Transcaucasia." Arts & Humanities Open Access Journal 4, no. 6 (2020): 246–51. http://dx.doi.org/10.15406/ahoaj.2020.04.00177.

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In the southern regions of Iran (Persia), Zoroastrianism was represented by numerous temples and pantheons of gods, while in the Northern provinces, fire worship retained its early form, recognizing one deity - Ahramazda. With the coming to power of the Sassanids, the number of temples began to increase. The fact that peregrine And his son were priests of the Anahita temple also set priorities during their rule. When the Sassanids came to power, Ardeshir imposed a special tax (one-tenth) on the temples of fire-worshippers. However, environmental analysis shows that during the reign of various

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Paul, Kolawole O. "Persecution in the Early Church and Nigerian Church." International Journal of Social Science and Economics 3, no. 1 (2023): p1. http://dx.doi.org/10.22158/ijsse.v3n1p1.

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The church has suffered much security challenges from people of opposing religious faith, who felt threatened by the unique presence of God, convincing miracles, dominating spirituality, unparalleled missionary spirit, as well as her particularistic doctrinal claims. The experience of Christians in the first few centuries of the Christian church was characterized by great persecutions. Also, Christian persecution in contemporary time is a serious challenge. Many faithful Christians who were unwilling to compromise their faith were martyred in the process in a most horrible manner. The current

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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 leade

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Dinh, Van Chien, and Van Tinh Ta. "Thinking About Death from a Different Perspective Patristic Philosophy and Theology." INTERNATIONAL JOURNAL OF SOCIAL SCIENCE HUMANITY & MANAGEMENT RESEARCH 04, no. 04 (2025): 760–64. https://doi.org/10.5281/zenodo.15301061.

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“Church Fathers” is a meaningful term from the perspective of the Vietnamese language. Giao means to teach; Phu means father. Church Father means to consider a teacher as one's father; a respected teacher. When combining the word Church Father into the historical context of the Church during this period, we can understand that Church Father means clergy or lay people who are Christian authors of the early centuries, who perceived, developed, and disseminated theological treatises, had exemplary lives, and were recognized by the Church as Church Fathers. The period of the Church Fat

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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (2010): 101. http://dx.doi.org/10.21906/rbl.165.

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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed t

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Tinambunan, Edison R. L. "Awal Moral Kristiani." Studia Philosophica et Theologica 19, no. 1 (2019): 98–114. http://dx.doi.org/10.35312/spet.v19i1.90.

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The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Chr

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Boamah, Kwaku. "The Making of a Canon: Impact of the Old Testament Scriptures in the Christian Canon Development." International Letters of Social and Humanistic Sciences 80 (January 2018): 7–21. http://dx.doi.org/10.18052/www.scipress.com/ilshs.80.7.

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The formation of the Christian canon was not a one day venture. Some scholars maintain it spanned from the first up to about the fourth centuries. This paper has three main parts: the first draws a linear process of canon generation, beginning from text to scripture and possibly becoming canonical. The second focuses on the creation of the Christian canon by exploring the stages and the implications of naming the canon as `Testaments`. At the heart of the study is a consideration of the use and inclusion or exclusion of the Jewish scripture by Christians as discussed by a heretic (Marcion) and

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Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Gereja dan Pemuridan: Pilar Pendidikan Agama Kristen dan Implikasinya bagi Murid Kristus." Jurnal Pendidikan Agama Kristen (JUPAK) 2, no. 1 (2021): 47–66. http://dx.doi.org/10.52489/jupak.v2i1.42.

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Many churches and Christians are still unfamiliar with the practice of discipleship, and even if they are familiar with the term discipleship, there are still many who are reluctant or less serious in making discipleship the core of church ministry. It is for this purpose that this research was conducted. The method used is a literature study from discipleship and church experts which is analyzed to get the root of the problem and concepts that should be according to the Bible so that applications can be drawn for today, especially for Christian education patterns in church discipleship or chu

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Ward, Graham. "Performing Christ: The Theological Vocation of Lay People." Ecclesiology 9, no. 3 (2013): 323–34. http://dx.doi.org/10.1163/17455316-00903004.

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The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Chr

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Wong, Diana, and Ik Tien Ngu. "A “Double Alienation”." Asian Journal of Social Science 42, no. 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.

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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history o

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Langmuir, Gavin I. "The Faith of Christians and Hostility to Jews." Studies in Church History 29 (1992): 77–92. http://dx.doi.org/10.1017/s0424208400011220.

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There is a fundamental question that any historical analysis of the relations between Christianity and Judaism must face. What is the relation between the hostility that Christians have directed at Jews and their faith as Christians? It is a hard question to answer for both conceptual and evidential reasons. The conceptual problem is that historians may be misled by some of the theological categories which are so deeply embedded in the languages of Western culture. Let me give an example close to home. At the first conference of the Society, C. N. L. Brooke spoke of the Christian religion and

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Moe, David Thang. "Being Church in the Midst of Pagodas." Mission Studies 31, no. 1 (2014): 22–43. http://dx.doi.org/10.1163/15733831-12341307.

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Abstract The Protestant Christian existence in Myanmar can be characterized by three significant phases: the first phase led by foreign missionaries; the second led by foreign missionary-trained local pastors; and the current third phase in which the local Christian churches need to be theologically and missiologically rooted. Despite its two hundred years of existence in the nation (since Adoniram Judson’s mission in 1813), Christianity remains alienated in society, primarily because of Christians’ exclusion from the national religion, Buddhism. Taking the third phase as a major concern for a

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Dibley, Peter. "Do not forsake the assembly: The importance of Christian community." Review & Expositor 115, no. 3 (2018): 407–11. http://dx.doi.org/10.1177/0034637318790757.

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The Church in America (Orthodox, Catholic, and Protestant) is facing a critical challenge in the twenty-first century. That challenge is that more and more people are leaving Church. Research has found that of the 73% of Americans who call themselves Christian only 31% go to church at least once a month. Those who are leaving the Church fall into three groups: “those who love Jesus, but not the Church,” “Church refugees,” and “dones.” Each of these groups shares a few common bonds. They are discouraged and fed up with being hurt by other Christians and being stifled by Church bureaucracy. Most

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LEE, SANG GYOO. "The Church in Korea: Persecution and Subsequent Growth." Unio Cum Christo 1, no. 1 (2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art16.

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Abstract: Persecution of Christians in Korea, like that of Christians in ancient Rome, reveals that Christian teaching clashes with surrounding cultures. A survey of the persecutions of Christians in Korea in the nineteenth and twentieth centuries (first of Catholic Christians, then by Japanese, and finally under communism) reveals both political and religious factors. Yet, recalling Tertullian, the author reminds us that persecution is seen to result in the growth, purification, and strengthening of the church. Finally, the author recalls the amazing church growth in Korean history and conclu

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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 languag

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Župarić, Drago. "Prve kršćanske zajednice / First Christian communities." Journal of BATHINVS Association ACTA ILLYRICA / Godišnjak Udruženja BATHINVS ACTA ILLYRICA Online ISSN 2744-1318, no. 1 (December 1, 2019): 181–93. http://dx.doi.org/10.54524/2490-3930.2017.181.

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Christianity, having developed in a Jewish setting, quickly separated from Judaism and opened itself to the aspirations of the Greco-Roman world. This paper will explore the first Christian communities in Jerusalem, Antioch and Rome, from whence Christianity spread to the ends of the Mediterranean basin, that is to say, through the Roman Empire. Each of the aforementioned communities, which were very well respected, will be discussed with regards to the date of their foundation, the source material concerning these communities, and their prominent characteristics. In other words, this paper wi

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Munyua, Joseph Mwangi. "A Christian-Buddhist Dialogue on the Four Noble Truths." Journal of Advance Research in Social Science and Humanities (ISSN: 2208-2387) 7, no. 4 (2021): 01–07. http://dx.doi.org/10.53555/nnssh.v7i4.983.

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For the first time, in the Vatican Council II (1962–65), the Catholic Church recognized non-Christian religions as entities that the Church should respect and with which Christians should enter into dialogue. Being on the same page, the World Council of Churches (WCC) affirms that from her initiation, the Church has been confessing that God is reconciling the world to Himself via His Son and has given us the ministry of reconciliation. Again, the WCC holds that, throughout history, the Church has been seeking to apply the basics of her faith to concrete situations in which she has been finding

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Misiaszek, Kazimierz. "Catechesis and education as a function of building the Church according to Fr. Franciszek Blachnicki (On the centenary of the birth of the great educator)." Forum Pedagogiczne 11, no. 2 (2022): 335–47. http://dx.doi.org/10.21697/fp.2021.2.25.

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For Fr. Franciszek Blachnicki, the catechesis was in close relationship with the Church. The most appropriate place for the catechesis as the fundamental formation of Christians (adults, youth and children) is in the Church which is both the subject, goal and object of catechesis. Fr. Franciszek Blachnicki drew the concepts of the Church from studies by German-speaking authors, and above all from documents of the Second Vatican Council. For him, the Church was an intermediary of salvation, a universal sacrament of salvation, a mother, a temple of God, and most of all, a union of God's people,

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La Parra, Juan Ramón. "Salvación y gracia en los primeros concilios." Espíritu 72, no. 165 (2023): 57–76. https://doi.org/10.63534/2938-3994.165.2023.57-76.laparra.

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The first Church councils of the Church, which took part in the Ancient Christian East, are commonly associated with theological formulas that seek to defend the orthodox faith in the One and Triune God, and in Jesus Christ, truly God and truly human. These dogmatic formulations are inseparable from a deep concern for man and his salvation. This article follows the history of the first councils, pointing out the importance of this anthropological and soteriological factor.

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MIAZIN, Nikolai A. "SINGAPORE: ASIATIC ANTIOCH OF THE CHRISTIAN CHURCH." Southeast Asia: Actual Problems of Development, no. 4(60) (2023): 253–64. http://dx.doi.org/10.31696/2072-8271-2023-4-3-60-253-264.

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Singapore was founded in 1819, with Protestant and Catholic missionaries working in the city from the beginning. In the first hundred years, the percentage of Christians grew to 5%, and over the next century to 19%, with most of the growth occurring at independence. State policy allowed the spread of Christianity, provided that religious figures did not participate in political life. Among the three major ethnic communities, the Chinese were the most favorably disposed to Christianity. Singapore is now a symbol of success and prosperity for the entire Southeast Asian region, international Chri

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Raj, Pushpa. "Devasahayam: The First Martyr For Jesus Christ In Travancore." Proceedings Journal of Education, Psychology and Social Science Research 1, no. 1 (2014): 1–6. http://dx.doi.org/10.21016/icepss.14031.

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Travancore was the first and foremost among the princely states of India to receive the message of Jesus Christ. According to tradition, St. Thomas the Apostle came to India in 52 A.D. He made many conversions along the west coast of India. It had to the beginning of Christian Community in India from the early Christian era. He attained martyrdom in 72 A.D. at Calamina in St. Thomas mount, Madras. He was the first to be sacrificed for the sake of Christ in India. During the close of the second century A.D. the Gospel reached the people of southern most part of India, Travancore. Emperor Consta

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Mikhailova, P. D. "The role of the Church during the First War of Scottish Independence." Russian Journal of Church History 5, no. 2 (2024): 64–76. http://dx.doi.org/10.15829/2686-973x-2024-161.

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The work examines the actions taken by the Scottish Church during the First War of Scottish Independence (1296– 1328), as well as the preliminary period starting from 1286. The main objectives are to determine the direct role of the Scottish clergy in diplomatic and political activities, to assess the impact on the national liberation movement, as well as to study the position of the Scottish Church in the Christian world at the end of the First War of Independence. Great attention is given to the propaganda activities of the bishops, as well as the relationship of the secular and spiritual au

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Juni Wisna Zega. "Membangun Karakter Unggul Melalui Pendidikan Kristiani Sebagai Upaya Gereja dalam Mewujudkan Transformasi Kristiani." REDOMINATE Jurnal Teologi dan Pendidikan Kristiani 5, no. 1 (2025): 108–18. https://doi.org/10.59947/redominate.v5i1.109.

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Christian education is essential and crucial in building a solid character among Christians. Because of the problems that arise and are not avoided, moral degradation continues to increase. Therefore, the church's efforts in transforming Christianity and Christian education offer a profound moral and spiritual life foundation for individuals to grow in faith and develop a personality that reflects the teachings of Christ. The purpose of this study is for Christian education to be the primary tool in shaping character through teaching gospel values, fostering spiritual disciplines, and developi

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KOCHETKOV, Dmitry S. "PAI MARIRE – THE FIRST MAORI CHURCH." Southeast Asia: Actual Problems of Development, no. 4(60) (2023): 265–76. http://dx.doi.org/10.31696/2072-8271-2023-4-3-60-265-276.

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This article is about Pai Marire – a Christian denomination which appeared in the 19th century in New Zealand among the Maori people fighting against the British colonialists. The war was hard, the enemy was strong, and the Maori people needed a strong ideology to unite and to support themselves. Pai Marire helped them as much as it could. Although its believers made a lot of political and strategic mistakes, it seems that Pai Marire performed a rather positive role in the Maori people’s history.

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Schulte, Michael. "Runology and historical sociolinguistics: On runic writing and its social history in the first millennium." Journal of Historical Sociolinguistics 1, no. 1 (2015): 87–110. http://dx.doi.org/10.1515/jhsl-2015-0004.

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AbstractThis paper argues that the rise and the transmission of the runes is largely determined by sociolinguistic factors. First, the older fuþark is identified as a unique Germanic design, adapted from Latin or Greek sources by one or more well-born Germani to mark group identity and status. Hence it is rather unlikely that the search for an exact source alphabet of the older fuþark will make a major breakthrough in future research. Second, the present author argues that the extension of the fuþark in the Anglo-Frisian setting is due to high-scale contact with the Christian Church, including

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Nigusie Kassae, V. Michael, and N. N. Morozova. "Interaction of Russia and the Russian Orthodox Church with Christian communities in Egypt and Ethiopia in the second half of the 19<sup>th</sup> — early 20<sup>th</sup> century." Russian Journal of Church History 2, no. 4 (2021): 26–36. http://dx.doi.org/10.15829/2686-973x-2021-68.

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The article presents the history of the relationship of the Russian Orthodox Church with the Christian communities of Egypt and Ethiopia. The article is also concerned with the issue of contacts between the Russian Orthodox Church and the Coptic Church of Egypt in the second half of the 19th and early 20th century. The first almost informal contacts between representatives of the Russian Orthodox Church and the Alexandria Patriarchate allowed Egyptian Christians to get acquainted with the activities of the Russian Orthodox Church, and representatives of the Russian Orthodox Church — with the r

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Petraru, Gheorghe. "Eastern Orthodox Church and the Christian Mission in the Twenty-First Century." Mission Studies 32, no. 3 (2015): 371–83. http://dx.doi.org/10.1163/15733831-12341415.

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The Orthodox Church is present today all over the world, due to its mission and to the migration of the members of this church from their motherlands to the Western world. This migration took place so that its people could live in freedom, during the period of totalitarianism, or to have better conditions of life, particularly after the fall of Communism. Its mission has to be seriously taken into account in the context of Christian world mission, in order to have a relation with the living tradition of the church, on the one hand, or to know and have a vision of the doctrine of Christianity i

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Andrey A., Ivanov. "“Early Christian Communism”: Russian Church Journalism in the Latter Half of XIX — Early XX Century About the Phenomenon of the Jerusalem Community." Almanac “Essays on Conservatism” 4 (October 30, 2022): 75–89. http://dx.doi.org/10.24030/24092517-2022-0-4-75-89.

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The article considers and analyzes the views of Russian church authors in the latter half of XIX – early XX century (orthodox clergy, scholars, teachers of theological schools) toward the phenomenon of the Jerusalem community and the attempts of supporters of socialist views to treat the patterns of life and thought of Jerusalem Christians as an “early Christian”, “apostolic” or “ancient Christian” communism. Through the example of the critical scrutiny by church authors of the book “The Acts of the Apostles”, the paper shows their interpretations of property relations established in the Jerus

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Murthy, Jayabalan. "Christianity and Its Impact on the Lives of Kallars in Tamil Nadu Who Embraced the Faith, in Comparison to Those Who Did Not: Special Reference to Kallar Tamil Lutheran Christians in Tamil Nadu." Religions 14, no. 5 (2023): 582. http://dx.doi.org/10.3390/rel14050582.

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The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian cente

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Yilmaz, Yonca, and Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts." Resourceedings 2, no. 3 (2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.

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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated c

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Swanson, Herbert R. "Revisiting the Dating of the First and Oldest Protestant Church in Siam." Journal of the Siam Society 113, no. 1 (2025): 35–52. https://doi.org/10.69486/113.1.2025.3.

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This article reconsiders one of the key dates in Asian Christian history, the supposed 1837 founding of today’s Maitrichit Church, Bangkok, usually considered the first and oldest Protestant church in Siam. It examines three potential dates: (1) the founding of the first Baptist Chinese immigrant de facto church in 1833; (2) the formal establishment of that church led by a visiting representative of the American Baptist Foreign Missionary Society in 1837; and (3) the apparent withdrawal of the Chinese members from the 1830s church to form a new, separate church in 1861. The article concludes t

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Morton, Russell. "From Jesus to the Church: The First Christian Generation." Bulletin for Biblical Research 26, no. 2 (2016): 299–300. http://dx.doi.org/10.2307/26371679.

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Wolff, Elise. "The Christian Science Church in the twenty-first century." Journal of Contemporary Religion 35, no. 3 (2020): 565–73. http://dx.doi.org/10.1080/13537903.2020.1811538.

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Сидоров, Алексей Иванович. "Formation of the early Church (beginning from the appointment of the first deacons to the end of the apostolic period)." Theological Herald, no. 3-4(18-19) (September 15, 2015): 168–220. http://dx.doi.org/10.31802/2500-1450-2015-18-19-168-220.

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Публикация представляет собой продолжение очерка по истории становления первохристианской Церкви. Исследование основано на свидетельствах первоисточников и привлечении широкого спектра мнений отечественных и зарубежных специалистов по истории Древней Церкви. События проповеднической деятельности апостола Павла, возникновение разногласий в первохристианской общине и последовавший за ними Апостольской Собор, который утвердил необязательность соблюдения ветхозаветных постановлений, рассматриваются в контексте появления в среде первых христиан так называемых «эллинистов». Последние вывели проповед

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Damayanti Nababan, Fitriyani Elisabet Purba, Seapril SG Manurung, et al. "Get Out Of The Comfort Zone To The Zone Of Faith." Jurnal DIKMAS 5, no. 2 (2023): 09–19. https://doi.org/10.55606/dikmas.v5i2.254.

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The enemy of progress is comfort. Some people might say, don't we need to feel comfortable in this life? This opinion is not completely wrong, but if we only pursue comfort, then we can get trapped in the comfort zone that we created ourselves. The comfort zone will make a person no longer productive and responsive to change. If someone is trapped in a comfort zone, then their life will quickly decline by it self. This research is motivated by ideal conditions and reality conditions regarding comfort zones and faith zones. The ideal condition is that young Christians must experience a breakthr

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Tobing, Lasmaria Lumban, Rogata Artaida Tiarasi Gultom, and Megawati Manullang. "Offering Method in the Early Church and Its Application for Christians Today." International Journal of Social Sciences World (TIJOSSW) 3, no. 1 (2021): 98–106. https://doi.org/10.5281/zenodo.4552371.

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This study aims at finding out how offering in the early church can be applied to Christians today. The early church set an example for the church today in the right offering. Their offering is the whole property they sell to share, but they do not diminish. To examine the above phenomenon, a qualitative method was applied. The researchers examined and described the offering in the early church. Using the method, the understanding of offering in the life of worship is hoped to be understood by the Christian today to be applied in church life. Based on the investigation results, it is seen that

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Nedavnya, Olga. "Church as a factor in the self-determination of a nation in a cultural and civilized environment." Ukrainian Religious Studies, no. 10 (April 6, 1999): 43–52. http://dx.doi.org/10.32420/1999.10.839.

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At the end of the second Christian millennium, Christians united in the church of different denominations and ceremonies. The most devoted ones are looking for ecumenical paths, "that all be one." However, every person is free in his own way to build ties with the Lord. But, as emphasized by the first Metropolitan Rusich Ilarion in the "Word of Law and Grace," every person and the whole people are responsible before God. This statement is based on the authority of biblical texts. Therefore, Christians must worry not only about their own salvation, but also about the best, most natural and most

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Mathena, Gary M. "BIBLICAL–PEDAGOGICAL FOUNDATIONS FOR TRAINING THE ROMANIAN CHURCH MUSICIAN." semănătorul (The Sower) 5, no. 2 (2025): 25–44. https://doi.org/10.58892/ts.swr5220.

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In the first article I submitted to this esteemed journal, I presented the biblical-theological foundations for training the Romanian church musician. In my second article, I presented a study of the biblical-ecclesiological foundations for training church musicians as defined by a survey conducted by EUO along with biblical, theological, and/or philosophical applications. In this third article of the series, I will examine the biblical-pedagogical foundations related to the training of church musicians to serve the Romanian Evangelical church. This examination will center around three pillars

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Dalzell, Victoria M. "Giving God Glory." HIMALAYA 40, no. 1 (2020): 4–17. https://doi.org/10.2218/himalaya.2020.7546.

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In Nepal, ethnicity is often constituted through ritual practice. If ritual participation is a key way of exercising membership in an ethnic group, how might Christians--who no longer participate in many community rituals--demonstrate their belonging in ethnic communities? In this article, I argue that modifying traditional songs and dances for a church context is one way that Christian Tharus continue to identify with their ethnic communities within a multicultural Christian community. I examine two Christian Tharu performances: performing the huri nāc (a Kathariya Tharu song and dance genre

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Simonsohn, Uriel. "The Christians Whose Force is Hard: Non-Ecclesiastical Judicial Authorities in the Early Islamic Period." Journal of the Economic and Social History of the Orient 53, no. 4 (2010): 579–620. http://dx.doi.org/10.1163/156852010x529123.

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AbstractThis paper examines the context in which church leaders in the regions of Mesopotamia and the Fertile Crescent, during the first few centuries after the Arab conquest, were objecting to the appeal of the their coreligionists to judicial authorities outside ecclesiastical control. Rather than assuming that from the outset of the Islamic conquest Muslim judges served as immediate judicial alternatives, the paper shows that, at least in the early Islamic period, church leaders were often aiming their exhortations towards Christians who sought the authority of other Christian figures from

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Beregovyi, Vladyslav. "Main peculiarities of the spread of early christianity in the Roman province of Africa." Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 43 (April 12, 2024): 204–13. http://dx.doi.org/10.32626/2309-2254.2024-43.204-213.

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The purpose of the article is to research the first origins of Christianity in the Roman province of Africa, to establish the geographical and chronological origin of early Christian doctrine in this region, and to determine the nature of its initial development. The research methodology is based on the principle of historicism and social approach. The article uses chronological, comparative historical approach, and analytical methods. The scientific novelty consists in the wide use of various source: written (early apologetic, hagiographic), archaeological and epigraphic, linguistic compariso

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Chong, WH. "How to Speak in Tongues: A Historical–Contextual Reading of Paul’s Use of γλῶσσα/方言 in 1 Corinthians 12–14 from a Multilingual Diasporic Chinese Christian Church Context". Religions 15, № 3 (2024): 288. http://dx.doi.org/10.3390/rel15030288.

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From its inception, Chinese Christianity has involved speaking in “tongues”, across cultures, about the person and work of Jesus Christ. This article presents a contextual original-language exegesis of the Apostle Paul’s use of the word γλῶσσα (glōssa) or 方言 (fangyan) in 1 Corinthians 12–14 and seeks to understand this contested lexeme in light of the multilingual reality of both the “diasporic” Christian church in first-century Corinth and the diasporic Chinese Christian church today. It is argued that understanding Paul’s instructions regarding γλῶσσα/方言 within the context of a multilingual

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Седельников, Никита. "Historical Experience of Realizing the Duty of Church Care for Orphans." Праксис, no. 4(13) (December 20, 2023): 124–38. http://dx.doi.org/10.31802/praxis.2023.13.4.011.

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Данная статья посвящена обзору христианского опыта попечения о детях сиротах. Ко времени зарождения первых христианских общин проблема сиротства беспокоила человечество. Необходимость помощи сиротам, как религиозного долга, прослеживается уже в книгах Ветхого Завета. Христиане также осознавали своим долгом заботу о сиротах, в разное время отдавая приоритет тем или иным её формам. This article is devoted to an overview of the Christian experience of caring for orphans. By the time of the first Christian communities, the problem of orphanhood was of concern to mankind. The need to help orphans a

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Laugrand, Frédéric, and Pascale Laneuville. "Armand Tagoona and the Arctic Christian Fellowship: The first Inuit church in Canada." Polar Record 55, no. 2 (2019): 72–81. http://dx.doi.org/10.1017/s0032247419000226.

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AbstractArmand Tagoona (1926–1991) was born in Naujaat (Repulse Bay, Northwest Territories) in 1926, from an Inuk mother and a German father. Born as a Roman Catholic, he converted to Anglicanism. In 1969, he founded a new independent religious group affiliated to the Anglican Church in Qamani’tuaq (Baker Lake, Northwest Territories): the Arctic Christian Fellowship (ACF). In this paper, we examine his life briefly as well as this very first “Inuit church” he created. We argue that Tagoona played the role of a mediator encompassing various religious traditions and various cultures at a time wh

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Charles, J. Borges SJ. "Christian Life in Goa During Colonial Times." Jnanadeepa: Pune Journal of Religious Studies June1998, no. 1/2 (1998): 34–41. https://doi.org/10.5281/zenodo.4249853.

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This paper is an attempt to describe briefly some of the ways Christians of Goa and a few other parts of India lived their faith since the time of the first con versions by foreign missionaries. “The true Church is universal”, wrote a Church historian. “It is not restricted to any definite country or nation, it is not tied down to any particular culture or civilization, it is not identified with any distinct race or people and is ready to adapt itself to all sane customs, climates and conditions of life. Everywhere it can find itself at home. And in the Church all men, a

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Cruz, Gemma Tulud. "Christian Mission and Ministry in the Context of Contemporary Migration." International Journal of Practical Theology 20, no. 2 (2016): 242–60. http://dx.doi.org/10.1515/ijpt-2015-0030.

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Abstract The twenty-first-century saw the considerable rise of the movement of peoples largely due to the structures and processes of globalization. The gifts and challenges associated with the massive flow of people on the move, almost half of whom are Christians, constitute a locus for exploring Christian mission and ministry. The following text explores some of the faces of Christian mission and ministry as a result of, or in response to, the gifts and challenges posed by contemporary human mobility. The text shows how an authentically inclusive church that works for justice, particularly f

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Zheng, Hongbin, and James W. P. Campbell. "Building the First Christian Church for the Shanghai Expatriate Community: Trinity Church, 1847–62." Architectural History 66 (2023): 185–212. http://dx.doi.org/10.1017/arh.2023.9.

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ABSTRACTTrinity Church, built in the British concession at Shanghai in 1847–48, was the first Christian church erected for the foreign community there. Although it was an important centre of worship for that community, within twenty years it had collapsed and been demolished; it was replaced by the current church, erected to designs by George Gilbert Scott between 1866 and 1869, since when the original church has been largely forgotten. However, the failures in construction that led to its demolition are instructive. Drawing on the transnational knowledge network of the British empire, especia

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Sasongko, Michael Hari. "IDIOM MUSIK KLASIK DI GEREJA KARISMATIK." Tonika: Jurnal Penelitian dan Pengkajian Seni 1, no. 1 (2018): 1–14. http://dx.doi.org/10.37368/tonika.v1i1.7.

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Church music has long history and experiences in its periods. It began when they, the believers, mentioned themselves as the “Christian”. From the time that phenomenon the christians commenced their act of devotion tradition included their musical tradition of worship. The existence of church music more developed till Middle Age or Dark Age Period. It was dominantly covering to others music genre. At the Renaisance Period, the church reformation movement occured and it was pioneered by Martin Luther. Western music changed at the time. Luther changed of scene; He changed the tradition of Cathol

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Zhou, Wuna. "Central Hunan Lutheran Church’s Progress toward Self-Reliance (1902–1951): A Study Based on the Archives of the Norwegian Missionary Society." Religions 14, no. 9 (2023): 1135. http://dx.doi.org/10.3390/rel14091135.

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In 1902, the Norwegian Missionary Society (NMS) sent its first missionaries to central Hunan, China, to preach and set up a local Lutheran Church. Missionaries in China traditionally had a sense of religious superiority. At that time, Chinese Christians were experiencing a series of national crises, and their desire for self-reliance correlated with a rise in the national consciousness. Hunan’s Christians demanded autonomy for the Church, causing tension with the Western missionaries’ sense of superiority. The Central Hunan Lutheran Church realized a balanced transfer of authority through cont

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Suhartono, Tony. "PELAKSANAAN PENDIDIKAN AGAMA KRISTEN GEREJA DAN KELUARGA UNTUK MEMBANGUN IMAN REMAJA GBI BATU AJI." JURNAL TABGHA 3, no. 1 (2022): 10–25. http://dx.doi.org/10.61768/jt.v3i1.15.

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This research is based on advances in digital-based technology that cause teenagers to experience a decline in faith in God. Most churches are more busy looking for souls to continue to grow than they are with youth's faith growth. Families are preoccupied with earning a living for the sake of the economy rather than developing the faith of teenagers. In connection with the problems above, the writer formulates the problems as follows: First, whether and how to build the faith of today's Christian youth through the church and family. Second, what is being done in carrying out Christian Religio

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