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Journal articles on the topic 'Future Church'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Kunnumpuram, Kurien. "The Indian Church of the Future." Jnanadeepa: Pune Journal of Religious Studies June 1998, no. 1/2 (1998): 156–69. https://doi.org/10.5281/zenodo.4255248.

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In this paper I shall attempt to answer the question: if the Church in India were to inculturate itself radically, what kind of a church would emerge? My intention is to describe the main features of the Indian Church to come. Limitations of space do not permit me to paint a complete picture of the future Church. What I have to say about the Indian Church of the future can be summed up in two statements: 1. It will be a church of God; 2. It will be a church of the people.

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2

Duncan, G. A. "Back to the Future." Verbum et Ecclesia 24, no. 2 (2003): 359–73. http://dx.doi.org/10.4102/ve.v24i2.331.

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The Uniting Presbyterian Church in Southern Africa was formed on 26th September 1999 as the result of the union of the black Reformed Presbyterian Church in Southern Africa and the white-dominated Presbyterian Church of Southern Africa. Various unsuccessful attempts had been made since the latter part of the nineteenth century to effect union. In the spirit of national euphoria which surrounded the first democratic elections in South Africa in1994, the Reformed Presbyterian Church initiated union discussions with the Presbyterian Church. The subsequent union was based on what are now considere

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3

Ma, Ming. "Towards a Future of Reconciliation." International Journal of Asian Christianity 4, no. 2 (2021): 261–74. http://dx.doi.org/10.1163/25424246-04020008.

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Abstract This article explores the hope for unity and reconciliation within the divided Chinese Catholic Church from three aspects: The Second Vatican Council as well as the reformation of the Chinese society as an initiative for dialogue; the overlapping membership between the registered church and the unregistered church as a bridge for dialogue; and public theology in Chinese society as a ground for dialogue. Thus, the article concludes that despite the many obstacles in the way of reconciliation, the hope for the Chinese Church to achieve reconciliation with the Chinese government is sure;

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4

Bialecki, Jon. "Future-Day Saints: Abrahamic Astronomy, Anthropological Futures, and Speculative Religion." Religions 11, no. 11 (2020): 612. http://dx.doi.org/10.3390/rel11110612.

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In the Church of Jesus Christ of Latter-day Saints, there is an intense interest in creating “speculative fiction”, including speculative fiction about outer space. This article ties this interest to a broader tradition of “speculative religion” by discussing the Mormon Transhumanist Association. An interest in outer space is linked to nineteenth and twentieth-century speculation by Mormon intellectuals and Church leaders regarding “Abrahamic Astronomy”. The article suggests that there is a Mormon view of the future as informed by a fractal or recursive past that social science in general, and

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5

Morris, Bob. "The Future of Church Establishment." Ecclesiastical Law Journal 12, no. 2 (2010): 214–18. http://dx.doi.org/10.1017/s0956618x10000086.

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We continue to live in the remains – as opposed to the ruins – of a confessional state. Ruins may be picturesque but have no life. Remains, however, do have being. The fact that the remains exist formally only in England does not mean they have no impact elsewhere in the UK. On the contrary, they continue to have life at the very apex of the constitution.

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6

Webster, Alan. "Book Reviews : The Future Church?" Expository Times 97, no. 10 (1986): 311–12. http://dx.doi.org/10.1177/001452468609701020.

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7

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

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

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8

Morris, Bob. "The Future of ‘High’ Establishment." Ecclesiastical Law Journal 13, no. 3 (2011): 260–73. http://dx.doi.org/10.1017/s0956618x11000391.

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The present form of church establishment in England represents no more than the eroded residue of the original confessional state. The presence of non-Christian religions and the significant decline in Christian belief and observance call into question the validity of the remaining elements of establishment, though not necessarily a national mission. It is argued that, rather than wait passively on events that themselves may – carelessly – force uncomfortable outcomes, it would be better for the Church of England itself to consider its future policy and practice as a national church, should it

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9

Cooper, David Mark. "The Future of Ministry and the Church." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 70, no. 4 (2016): 281–84. http://dx.doi.org/10.1177/1542305016680628.

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This article was developed from a presentation on ‘The Future of Ministry and The Church’ to the membership of the COMISS Network Forum at their meeting in Alexandria, Virginia, in January 2016. The article describes the declining role of the church in society and suggests ideas for the role of specialized clergy in revitalizing the church with hope for the future.

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10

Chapman, Mark. "The Future of the (Liberal) Church." Modern Believing 55, no. 4 (2014): 377–80. http://dx.doi.org/10.3828/mb.2014.44.

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11

Van Engen, John. "The Future of Medieval Church History." Church History 71, no. 3 (2002): 492–522. http://dx.doi.org/10.1017/s0009640700130240.

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For centuries, from its Roman endorsement as imperial cult around the year 400 to its revolutionary disestablishment in the 1790s, the Christian religion laid claim to the allegiance of Europe's peoples, even a right to set policies about Jews. This fateful historical conjunction between the making of Europe and the spread of Christian allegiance rested upon an ever-changing mix of custom, law, and conviction, religious in coloration but political, social, and cultural in expression. Diverse practices and patterns, worked out over centuries, became so tightly interwoven that to pull on one was

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12

O'Neil, Daniel J. "The Russian Church and Its Future." International Journal of Social Economics 20, no. 5/6/7 (1993): 126–41. http://dx.doi.org/10.1108/eum0000000000530.

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13

Kurien, Jacob. "Church Unity - Claiming a Common Future." Ecumenical Review 58, no. 1-2 (2006): 118–20. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00590.x.

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14

Phiri, Isabel Apawo. "Church Unity: Claiming a Common Future." Ecumenical Review 58, no. 1-2 (2006): 121–23. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00591.x.

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15

Scampini, Jorge A. "Church Unity: Claiming a Common Future." Ecumenical Review 58, no. 1-2 (2006): 124–26. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00592.x.

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16

Saracco, Norberto. "Church Unity: Claiming a Common Future." Ecumenical Review 58, no. 1-2 (2006): 127–29. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00593.x.

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17

Schweitzer, Friedrich, and Wolfgang Ilg. "Can Empirical Research Predict the Future of the Church?" Journal of Empirical Theology 30, no. 2 (2017): 198–217. http://dx.doi.org/10.1163/15709256-12341360.

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Abstract This article first discusses the question of how empirical research can contribute to the ongoing discussions concerning the future of the church. Among others, German research on church membership is used as a case study for gaining insights into the interplay between theoretical assumptions, empirical research and designing strategies for church development. The need for comparisons over time, for longitudinal studies and the identification of long-term predictors is discussed. Against this background, recent research on confirmation work in Germany and Europe is taken up as an exam

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18

Mayblin, Maya. "Engendering a Future for the Catholic Church." Current History 123, no. 856 (2024): 290–95. http://dx.doi.org/10.1525/curh.2024.123.856.290.

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The future of women in the Catholic Church, and indeed of the Church itself, is a point of heated contention. This article explores how the climate emergency is causing Catholics not only to reposition the human subject in relation to the natural world, but to re-evaluate and redefine the nature of the actors within it. Within this emerging sphere of Catholic environmentalism, institutional priorities have been slowly reconfigured, allowing arguments for greater liturgical inclusivity to resurface in novel ways. This process has been particularly pronounced in the Church of Latin America, wher

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19

Bruce, S. "Church and State in 21st Century Britain: The Future of Church Establishment." Journal of Church and State 52, no. 1 (2010): 171–72. http://dx.doi.org/10.1093/jcs/csq034.

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20

Inglis, Paul. "Theological education for the future church and the future world." ANZTLA EJournal, no. 32 (April 15, 2019): 5–13. http://dx.doi.org/10.31046/anztla.v0i32.1040.

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21

Trębski, Młyński, and Józef Młyński. "Famiglia cristiana come “Chiesa domestica”: evoluzione storica e prospettive future." Teologia i Moralność 16, no. 2(28) (2020): 27–45. http://dx.doi.org/10.14746/tim.2020.28.2.02.

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The family is one of the most basic, yet important gifts that God has given us. The Christian family constitutes a specific revelation on the interior life of God in the Divine Trinity and realization of ecclesial communion, and for this reason it can and should be called the domestic Church, agent and object of the work of evangelization in service to the Kingdom of God. This article presents an evolution of the concept of domestic Church and tries to indicate its future perspectives. It highlights the many deep ties that bind the Church and the Christian family and establish the family

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22

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

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

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23

Morris, R. M. "The Established Church: Past Present and Future." Journal of Church and State 54, no. 2 (2012): 297–99. http://dx.doi.org/10.1093/jcs/css039.

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24

Bailey, Patricia L. "The Church, the Future, and Diminishing Resources." Review & Expositor 90, no. 4 (1993): 487–99. http://dx.doi.org/10.1177/003463739309000404.

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25

Chang, Minho, Young Kim, and Minhey Son. "The Future of AI-Generated Church Music." Journal of Korea Culture Industry 24, no. 4 (2024): 203–14. https://doi.org/10.35174/jkci.2024.12.24.4.203.

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26

Paas, Stefan. "Church Renewal by Church Planting: The Significance of Church Planting for the Future of Christianity in Europe." Theology Today 68, no. 4 (2012): 467–77. http://dx.doi.org/10.1177/0040573611424326.

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27

Sturrock, John. "Reflections on ‘A Future with Hope’ from a lay perspective." Theology in Scotland 31, no. 2 (2024): 96–100. https://doi.org/10.15664/tis.v31i2.2811.

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This short reflection responds to papers presented at two ‘A Future with Hope’ events held at New College, Edinburgh in 2023 and 2024 (featured in this issue of Theology in Scotland). John Sturrock provides a layperson’s perspective on the Church of Scotland’s failure to grasp the implications of the profound social and cultural changes that have occurred in Scottish society over recent decades. He further explores the potential for the church to adapt by empowering the laity and embracing new forms of church life.

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28

McDermott, Gerald. "After Kigali: The Future of Orthodox Anglicanism." Cranmer Theological Journal 1, no. 1 (2024): 39–53. http://dx.doi.org/10.62221/ctj.2024.104.

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The Kigali Commitment dedication to the authority of Scripture should be cheered. But if left to itself, it is easily forgotten that Scripture’s birthplace and guardian are the Church and her tradition. As Paul wrote, “the Church of the living God is the pillar and foundation of the truth” (1 Timothy 3:15). Without attention to that pillar and foundation, the edifice called Christian orthodoxy starts to weaken and will eventually collapse. The Church’s tradition in creeds and liturgies and patristic teaching is indispensable for interpreting Scripture rightly.

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29

Suriyanti, Intan, and Fitriyani Gulo. "PERAN PENDIDIKAN ANAK DI GEREJA BAGI PEMBENTUKAN CALON PEMIMPIN BERINTEGRITAS." JURNAL IMPARTA 3, no. 1 (2024): 14–24. http://dx.doi.org/10.61768/ji.v3i1.126.

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Children are the next generation of a nation, in the sense that the older group will later be replaced by the younger group who will continue everything in this life. They have a strategic role in the continuation of life. On a smaller scale, namely for the church, children are also the beginning of future generations who will carry on the sacred message, and will have an important role in the development of the church and state in the future. The better the teaching given to children from an early age, the better the future development of the church will be in order to create future leaders w

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30

Berezina, Natalya V. "Media theory and the future of the church." Sotsiologicheskie issledovaniya, no. 8 (November 24, 2024): 137–45. http://dx.doi.org/10.31857/s0132162524080116.

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The religious aspects of the theory of G. M. McLuhan, the founder of media theory, are considered in application to the current situation in the Russian Orthodox Church. McLuhan’s ideas about the Christian Church, the reasons for its flourishing in the first centuries and weakening in the 15th century (the era of the Reformation, schisms and of Protestantism) are still little known to researchers. According to McLuhan, in modern times, Christianity is repeating the mistakes of the 16th century, which is why Christianity risks weakening and splitting again. McLuhan admits that Eastern Orthodoxy

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31

Norheim, Bård Eirik Hallesby. "From ghetto to communitas: Post-Soviet youth ministry and leadership on a pilgrimage to Emmaus." Journal of Youth and Theology 5, no. 1 (2006): 67–84. http://dx.doi.org/10.1163/24055093-90000256.

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This article explores the ecclesiological and missiological context of post-soviet Estonia. Drawing from the perspective of the evangelical church in this nation, the author proposes a paradigm and perception shift is required to help the church re-imagine its future as a missional communitas. This discussion makes use of sociological and missiological notions of liminality to present a vision for a church that embraces the transitional nature of contemporary society and in particular the uncertain futures of nations such as Estonia. Having discussed these issues, the author presents three pen

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32

Formicola, Jo Renee. "Catholic Church–State Relations in Transition: The Future." Religions 13, no. 9 (2022): 769. http://dx.doi.org/10.3390/rel13090769.

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33

Meehan, Christopher. "Catholic schools and the future of the Church." British Journal of Religious Education 37, no. 1 (2014): 108–10. http://dx.doi.org/10.1080/01416200.2014.979545.

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34

Shenk, Wilbert R. "Mission, Renewal, and the Future of the Church." International Bulletin of Missionary Research 21, no. 4 (1997): 154–59. http://dx.doi.org/10.1177/239693939702100402.

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35

Casson, Ann. "Catholic Schools and the Future of the Church." Journal of Beliefs & Values 35, no. 3 (2014): 379–81. http://dx.doi.org/10.1080/13617672.2014.980074.

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36

Wilkin, Richard. "Catholic schools and the future of the Church." International Studies in Catholic Education 8, no. 2 (2016): 244–47. http://dx.doi.org/10.1080/19422539.2016.1206406.

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37

Trulear, Harold Dean. "The African American Church: Past, Present, and Future." Black Sacred Music 7, no. 1 (1993): 80–82. http://dx.doi.org/10.1215/10439455-7.1.80.

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38

Sample, Tex. "The Elderly Poor, the Future, and the Church." Journal of Religion & Aging 3, no. 1-2 (1987): 121–39. http://dx.doi.org/10.1300/j491v03n01_11.

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39

Spencer, Stephen. "Seminaries and Discipleship: Exploring Future Directions." Journal of Anglican Studies 18, no. 1 (2020): 98–112. http://dx.doi.org/10.1017/s174035532000008x.

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AbstractTheological colleges and seminaries across the Anglican Communion are at a crossroads and this essay proposes a reorientation of their life towards serving the intentional discipleship of the whole people of God. This kind of change would affect the culture as well as the content of what they do. For example, their pedagogy could become that of ‘the flipped classroom’, where ordinands engage in an apprenticeship style of learning, with their time in college falling within placement learning and providing constructive theological reflection upon that prior learning. This will bring grea

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40

Jos, Moons. "Blessed Are Those Who Do Not Know the Future of the Church. A Plea for Negative Ecclesiology." Studia Theologica Varsaviensia 60, no. 1 (2022): 65–78. http://dx.doi.org/10.21697/stv.11382.

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What will the future of the church look like? What type of mission should the church commit herself to? Rather than elaborating one more answer to these important questions, I have pleaded for negative ecclesiology and ‘the grace of self-doubt’. This is not to replace the answers that are given, but to safeguard sufficient openness in these answers. By abstaining from certitude, the church may more easily hear what the Spirit is saying to the churches beyond our own, human and therefore narrow minded understandings. My brief discussions on the Trinity, Ignatian spiritual direction and synodali

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41

Hukom, Johanis Michil, and Erni Murniarti. "ANALISIS PELATIHAN KEPEMIMPINAN PEMUDA GEREJA." Jurnal Dinamika Pendidikan 16, no. 2 (2023): 210–17. http://dx.doi.org/10.51212/jdp.v16i2.208.

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Church youth are the future generation of Church leaders, and also as future leaders of the Nation, because of that it is very important for the church to prepare the church's young generation, so that in the future there will be no leadership crisis for the continuity of church stewardship. To prepare the young generation of the church, it is very important to carry out leadership training activities that are oriented towards identity formation both personally and organizationally. This training was carried out to explain the advantages and disadvantages of the Youth Fellowship, the main fact

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42

Maddix, Mark A. "Embracing Postcolonialism: The Future of Christian Education." Christian Education Journal: Research on Educational Ministry 15, no. 3 (2018): 479–90. http://dx.doi.org/10.1177/0739891318809209.

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The field of Christian education is changing due to globalization and contextualization of society, particularly as it relates to the ethnic demographics of the church. While much of the research and leadership in evangelical theology has historically been dominated by white males from the West, the field of postcolonial theologies and hermeneutics has implications for the church and the future of the field of Christian education. This article provides an overview of postcolonial studies (liberation theologies, feminist theology, and biblical hermeneutics) and how they are changing the scope o

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43

Sklar, Fred, and Kathleen D. Huneke. "Bereavement, Ministerial Attitudes, and the Future of Church-Sponsored Bereavement Support Groups." OMEGA - Journal of Death and Dying 18, no. 2 (1988): 89–102. http://dx.doi.org/10.2190/p5gb-tkn1-8rhd-r1ld.

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Bereavement historically has been a concern of religious organizations, but the recent rise of secular bereavement support groups implies a void in the way churches deal with survivors. A survey of ministers in the Northern California Conference of the United Church of Christ documents the absence of church-sponsored bereavement support groups. It is argued that this absence stems not from a lack of parishioner demand, but from ministers' disinclination, an attitude that appears to arise from bereavement training. Such training is seen to have its result because of the manner in which it reinf

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44

Nothelle, Claudia, and Jannik Schwab. "Zwischen Institution und Redaktion. Gedanken zur Freiheit kirchlicher Medien." Communicatio Socialis 57, no. 4 (2024): 580–89. http://dx.doi.org/10.5771/0010-3497-2024-4-580.

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The interaction between the church, church actors and church media has always been exciting and sometimes tense. Based on current developments at Cologne’s Domradio, this essay reflects on the question of the (in)dependence of church media, looking to the past and the future. One thing is clear: church media are not the same as church journalism. The latter is called upon to defend its role and its mission as a critic, observer and moderator.

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45

James, Molly F. "The Episcopal Church." Theology Today 78, no. 3 (2021): 250–55. http://dx.doi.org/10.1177/00405736211030229.

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Recent data provide cause for concern in areas of decline for mainline denominations generally, and the Episcopal Church in particular. There are also significant opportunities evident from trends in the data. Information gleaned from the 2020 FACT survey, particularly the qualitative data that focus on sources of concern and pride, can help to illuminate the complexity of the adaptive challenges we face as a church. This analysis of the data highlights the complexity of the challenges, while also pointing to hope and possibility for the future.

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46

Wende, Marilyn E., Andrew T. Kaczynski, John A. Bernhart, Caroline G. Dunn, and Sara Wilcox. "Objective Church Environment Audits and Attendee Perceptions of Healthy Eating and Physical Activity Supports within the Church Setting." International Journal of Environmental Research and Public Health 17, no. 10 (2020): 3598. http://dx.doi.org/10.3390/ijerph17103598.

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Interventions in faith-based settings are increasingly popular, due to their effectiveness for improving attendee health outcomes and behaviors. Little past research has examined the important role of the church environment in individual-level outcomes using objective environmental audits. This study examined associations between the objectively measured physical church environment and attendees’ perceptions of physical activity (PA) and healthy eating (HE) supports within the church environment, self-efficacy for PA and HE, and self-reported PA and HE behaviors. Data were collected via church

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47

Wilhelmus, Ola Rongan. "BERBAGI KASIH DAN BERKAT ALLAH DENGAN KAUM MUDA." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 2 (2019): 100–112. http://dx.doi.org/10.34150/jpak.v19i2.231.

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All the talents, potentials and abilities possessed by young people are a gift and a blessing from God. Therefore the Church is always present for young people and is called to provide special assistance to them. The Church's efforts to provide assistance to the young people with the intention of helping them find meaning in life, realizing their talents, potential, abilities, dreams and life expectancy is a success of the Church in building the future of the Church, society and the world. Because the journey and future of the Church, society and the world are truly in young people.

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48

Baab, Lynne M. "Portraits of the Future Church: A Rhetorical Analysis of Congregational Websites." Journal of Communication and Religion 31, no. 2 (2008): 143–81. http://dx.doi.org/10.5840/jcr20083126.

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The websites of six American Protestant Christian congregations were examined using rhetorical analysis. Three types of congregations were selected because they represent possible future directions for the American church. The two megachurches drew strongly on metaphors of home and family, emphasizing places for connection within the larger congregation. They offered multiple options for engagement within a strongly unified congregational voice. The two vibrant liberal/mainline churches emphasized inclusion and diversity, while drawing on more traditional genres of communication on their websi

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49

Pickard, Stephen. "A Christian Future for the Church's Ministry: Some Critical Moves." Ecclesiology 8, no. 1 (2012): 33–53. http://dx.doi.org/10.1163/174553112x619771.

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This article explores the kinds of moves required in order for the future ministry of the church of Jesus Christ to remain firmly Christian. The article identifies a number of critical moves that involve greater integration, organic thinking and practice, and an emphasis upon cooperation, character and friendship. Such moves in fact are interdependent and belong to a more collaborative understanding of the church and its ministerial practices. In this sense the article is an attempt to offer some conceptual clarity regarding what a mission shaped ministry might actually involve.

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50

HunHo Chun. "The Future Vision and Reality of the Catholic Church As Seen Through The Wien Chuch." Catholic Theology ll, no. 24 (2014): 79–113. http://dx.doi.org/10.36515/ctak..24.201406.79.

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