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Journal articles on the topic 'Growth of the international Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Phillips, Rick. "Rethinking the International Expansion of Mormonism." Nova Religio 10, no. 1 (August 1, 2006): 52–68. http://dx.doi.org/10.1525/nr.2006.10.1.52.

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ABSTRACT: The rapid international expansion of the Church of Jesus Christ of Latter——day Saints——the LDS, or Mormon Church——prompts some sociologists to claim that Mormonism is an incipient world religion. This expansion also serves as the basis for several sociological theories of church growth. However, these observations and theories rely on an uncritical acceptance of the LDS Church's membership statistics. This article uses census data from nations around the world to argue that Mormon Church membership claims are inflated. I argue that Mormonism is a North American church with tendrils in other continents, and that calling Mormonism a "world religion" is premature.

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Quagrainie, Fanny Adams, Abigail Opoku Mensah, and Alex Yaw Adom. "Christian entrepreneurial activities and micro women entrepreneurship development." Journal of Enterprising Communities: People and Places in the Global Economy 12, no. 5 (November 6, 2018): 657–76. http://dx.doi.org/10.1108/jec-03-2018-0025.

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Purpose Review of literature suggests mixed findings on the relationship between the church and micro women entrepreneurship development. This signals that questions remain about the roles of churches in entrepreneurial development. Thus, this paper aims to explore what entrepreneurial activities are provided by churches to their micro women entrepreneurs and how do these activities influence their entrepreneurial start up and growth. Design/methodology/approach Phenomenological research methodologies were used to purposive collected data from 38 women entrepreneurs and four church administers in Tema. Results were analyzed using the emergent strategy. Findings The results suggest that churches provided four entrepreneurial activities which are categorized as finance, networking, promotion of self-confidence and impartation of ethical values. These factors promoted the growth of women entrepreneurial growth but not the start-up of entrepreneurial ventures. The study concluded that the church should provide more support for new entrepreneurial ventures. Therefore, embeddedness because of membership of a church is a critical part of women entrepreneurship development. Research limitations/implications Further studies will need to replicate these findings with other types of businesses, in other locations. Practical implications This study suggests that policymakers should be working in conjunction with churches in a bid to promote micro women entrepreneurship development. Originality/value Limited research has been conducted on church entrepreneurial activities in the development of micro women entrepreneurs in developing economies such as Ghana. This empirical research provides important insights into this field.

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Talbot, Brian R. "Fellowship in the Gospel: Scottish Baptists and their relationships with other Christian churches 1900-1945." Evangelical Quarterly 78, no. 4 (April 30, 2006): 341–60. http://dx.doi.org/10.1163/27725472-07804003.

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This article provides an overview of the relationships between churches in the Baptist Union of Scotland and other Christian denominations, not only at home but also in an international context in the first half of the twentieth century. Consideration is also given to the impact of three para-church agencies on this Scottish denomination during this period of time. The article reveals a growing input to and confidence in the growth of ecumenical relations up to the 1940s, however, more critical questions were then raised concerning the direction of the inter-church movement, which would provide the stage for a more hesitant appraisal of ecumenism in the second half of the twentieth century.

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Douma-Kaelin, Kelly. "Interchangeable Bodies: International Marriage and Migration in the Eighteenth-Century Moravian Church." Church History 90, no. 2 (June 2021): 348–66. http://dx.doi.org/10.1017/s000964072100144x.

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This article investigates the extent to which the theology and structure of marriage within the German Moravian Church functioned to connect and grow the Church as an international network across the Atlantic world in the eighteenth century. Specifically, it argues that Moravian conceptions of marriage facilitated intentional international partnerships that led to the relocation and migration of many European women as Moravian missionaries throughout the eighteenth century. In some instances, early Moravians lived in sex-segregated communal housing and viewed sexual intercourse as a sacred unification with Christ, free of human desire. Part of the Moravian impetus to be “everywhere at home” required preventing individual congregational differences in order to create a larger international community. If the Church aimed to view all brothers and sisters as productive bodies to serve the growth of the community, then these bodies needed to be interchangeable and unrooted to a specific space. The premeditated practice of intermarriage between congregations meant that there were not individual groups that practiced the Moravian faith, but rather a singular global church family. Based on an analysis of Moravian missionary women's memoirs, this article begins to delve into the social and geographic mobility available to these eighteenth-century women through a nonnormative marital structure.

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Htun, Mala. "Women, Religion, and Social Change in Brazil's Popular Church By Carol Ann Drogus. Notre Dame, IN: University of Notre Dame Press, 1997. 226p. $26.00." American Political Science Review 96, no. 1 (March 2002): 237. http://dx.doi.org/10.1017/s000305540232433x.

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Historically, the Roman Catholic Church is seen as an obstacle to progressive social and political change in Latin America. Beginning in the 1960s, however, the Second Vatican Council and the growth of liberation theology prompted doctrinal and institutional changes in the church in Brazil and several other countries. From an ally of the conservative oligarchy and establishment, the church turned into an engine of mobilization for grassroots movements and a focal point for popular opposition to authoritarian governments. One of the more significant and widely researched changes in the “popular church” was the establishment of thousands of ecclesiastical base communities (CEBs) among the poor. The fact that the majority of CEB participants are women has received far less attention.

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Seo, Myengkyo. "Missions without missionaries: the social dimension of church growth in Muslim Java, Indonesia." Islam and Christian–Muslim Relations 24, no. 1 (January 2013): 71–89. http://dx.doi.org/10.1080/09596410.2013.745300.

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Batalla, Eric Vincent C. "Divided Politics and Economic Growth in the Philippines." Journal of Current Southeast Asian Affairs 35, no. 3 (December 2016): 161–86. http://dx.doi.org/10.1177/186810341603500308.

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As the 2016 elections drew near and the prospects of a Rodrigo Duterte presidency became stronger, there were concerns that the economy might be adversely affected by the expected political volatility under the new regime. Since the start of the campaign season, Duterte had been rocking the establishment through controversial pronouncements and outbursts, attracting the enmity of leaders of the Catholic Church, the United States, and the United Nations. Based on a review of recent political and economic performance, this article argues that unless there are significant changes in the major sources of macroeconomic growth and stability, the Philippine economy would likely withstand the impact of a “Duterte shock.”

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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.

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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.

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Yung, Hwa. "The Integrity of Mission in the Light of the Gospel: Bearing the Witness of the Spirit." Mission Studies 24, no. 2 (2007): 169–88. http://dx.doi.org/10.1163/157338307x234833.

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AbstractIn this opening Keynote Address at the 11th Quadrennial International Conference of the International Association for Mission Studies, Hwa Yung focuses on the extraordinary contemporary growth of the church in the developing (Two-Thirds) World, particularly in China where neither the attraction/allurements of western culture, nor the patronage of colonial powers has played a significant role. He suggests that people are drawn, and will continue to be drawn to Jesus through 'signs and wonders,' through the gospel's power to effect change in the individual, and through the Christian community's role as an agent for the social, economic and political transformation in the world.

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Biri, Kudzai. "Migration, Transnationalism and the Shaping of Zimbabwean Pentecostal Spirituality." African Diaspora 7, no. 1 (2014): 139–64. http://dx.doi.org/10.1163/18725465-00701007.

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This article explores the effects of global expansion and the importance of diasporic transnational connections on the theology and practice of an African Pentecostal church. It takes the case of Zimbabwe Assemblies of God Africa (ZAOGA), one of the largest and oldest Pentecostal churches in Zimbabwe. The growth of this Pentecostal movement, both within and without Zimbabwe, has depended centrally on the homeland church leadership’s capacity to maintain transnational connections with its own external congregations, termed Forward in Faith Ministries International (FIFMI). The article examines how transnational ties, strengthened through the phenomenal exodus from Zimbabwe from 2000 and the associated creation of new diasporic communities, have affected the church’s teaching and practice. Existing literature on globalised African Pentecostal movements elaborates how these churches can provide modes of coping, cutting across geographical and conceptual boundaries to create powerful new transnational notions of community that enable congregants to cope with circumstances of rapid change, uncertainty and spatial mobility. Here, I argue that ZAOGA’s teaching encouraged emigration over the period of the Zimbabwe crisis, but combined this with an emphasis on departure as a temporary sojourn, stressed the morality and importance of investing in the homeland, and promoted a theology of Zimbabwe as morally superior to the foreign countries where diasporic communities have grown up. A sense of transnational Pentecostal religious community has thus developed alongside the circulation of essentialised notions of national cultural difference hinging on derogatory stereotypes of foreigners while elevating the moral supremacy of Zimbabwean nationhood.

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Klímová-Alexander, Ilona. "The Development and Institutionalization of Romani Representation and Administration. Part 3b: From National Organizations to International Umbrellas (1945–1970)—the International Level." Nationalities Papers 35, no. 4 (September 2007): 627–61. http://dx.doi.org/10.1080/00905990701475079.

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This article is the fourth in this Nationalities Papers series, following Part 1 which covered the period from the arrival of Gypsies to Europe until the mid-nineteenth century, Part 2 describing the birth of the first modern Romani organizations from the nineteenth century up until the Second World War (WWII) and Part 3a covering the first wave of expansion of Romani activism countrywide after 1945. As mentioned in Part 3a, the period between WWII and 1970 can be distinguished from the previously covered periods by the emergence of the following phenomena: (1) modern Romani political organizations at the national level, (2) their unification through international Romani umbrella organizations, (3) some limited Romani participation in non-Romani mainstream political or administrative structures, (4) an international Romani evangelical movement, (5) reconciliation between Romani political representation and the Catholic Church, (6) national institutions created by various governments to aid the administration of policies on Roma, (7) rapid growth of non-governmental organizations addressing Romani issues, and (8) some limited cooperation between Romani organizations and intergovernmental organizations.

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Leer-Helgesen, Arnhild. "Transformative Theology: An Ecumenical Approach to Transformation in Guatemala." Mission Studies 33, no. 2 (May 11, 2016): 187–208. http://dx.doi.org/10.1163/15733831-12341447.

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The Latin American debate on development has been put on the agenda of theologians and church leaders since the 1960s, most critically by the representatives of liberation theology. Different epistemological and hermeneutic approaches have been used. By using a case from Guatemala this paper claims that different theological discourses are in play and influence the way political, social, economic and cultural development is understood and practiced. These discourses are often in conflict with each other. Bjune (2012) argues that the growth and strength of the Alliance of Evangelical Churches in Guatemala (aeg) have made “the evangelicals” a political actor in the country, contributing to maintaining the privileges of the rich and powerful. I argue that the Conference of Evangelical Churches in Guatemala (ciedeg) and their use of theology can be seen as a counter discourse to that ofaegas well as to what can be seen as western development thinking. The different theological discourses are thus also linked to economy and political influence: Whileaegseems to go hand in hand with strong economic forces, the international support for the ecumenically-orientedciedeghas declined. This article focuses on theological discourse as an important field in the debate on religion and development in Latin America.

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Hall, Amy Cox. "Neo-monastics in North Carolina, de-growth and a theology of enough." Journal of Political Ecology 24, no. 1 (September 27, 2017): 543. http://dx.doi.org/10.2458/v24i1.20891.

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Abstract This article examines one intentional Christian community's attempts to live a life that eschews consumerism and material growth for a life focused on spiritual growth and collectivity. I articulate intentional Christian living, often referred to as neo-monasticism, with the de-growth movement. I do so to offer insight into the practice and pragmatics of de-growth's broadly understood call to revalue the ideals of life in an effort to reduce consumption. Neo-monasticism and de-growth have much in common including the critique of consumerism, individualism and increasing inequality. Both also promote relationships, locality, sharing, slowing down and quality of life over efficiency and incessant work. Drawing on four years of research with one residential Christian community, I suggest that the most challenging aspect of sharing a life together and slowing down is not simply consuming less or pooling resources but rethinking and living social values not driven by a consumerist-growth paradigm. While some de-growth advocates, such as Serge Latouche, promote ideals of harmony and oneness, in practice, living simply and sharing a life together is challenging and conflictual, even when religiously inspired. Key Words: De-growth, neo-monasticism, emerging church, millennial generation, Christianity, sharing economy

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Giménez Béliveau, Verónica. "Missionaries in a Globalized World." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 365–90. http://dx.doi.org/10.1558/post.v5i3.365.

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This article examines contemporary orthodox or traditionalist communities that have emerged within the heart of Argentinean Catholicism. The discussion aims to contribute to current debates concerning global religious citizenships in relation to orthodox or traditionalist Catholic communities. Vigorously promoted by Pope John Paul II and now Benedict XVI, such conservative communities have exceeded the nation-state boundaries in which they have arisen and, using global resources from diverse international networks within the Roman Catholic church, they work hard to expand still further throughout the globe. Conservative Catholic communities, which ground their activities in the Second Vatican Council (1962–1965), have found in Argentina conditions particularly favorable for growth. While Argentinean Catholics who participate in such groups are still a clear minority, they currently enjoy a visibility in the public sphere and recognized space within the Catholic church. As they justify their expansion, the communities redefine both the goal and the appropriate territories for missionization. The construction of Catholic community draws on perceptions of a memory of Christianity that go beyond national loyalties, generating for participants new worldviews and forms of sociability within the frame of a “renewed” Catholicism.

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Klímová-Alexander, Ilona. "The development and institutionalization of Romani representation and administration. Part 3c: religious, governmental, and non-governmental institutions (1945–1970)." Nationalities Papers 38, no. 1 (January 2010): 105–22. http://dx.doi.org/10.1080/00905990903386629.

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This article is the fifth and final in a Nationalities Papers series providing an overview of the development of Romani political group representation and administration, from the arrival of Roma to Europe up to 1971, the landmark year of modern transnational Romani politics. The article concentrates on the period between the Second World War and 1970 and the emergence of the following phenomena which distinguish this period from those covered in the previous articles: some limited Romani participation in non-Romani mainstream political or administrative structures, an international Romani evangelical movement, reconciliation between Romani political representation and the Catholic Church, national institutions created by various governments to aid the administration of policies on Roma and rapid growth of non-governmental organizations addressing Romani issues.

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Roett, Riordan. "The Transition to Democratic Government in Brazil." World Politics 38, no. 2 (January 1986): 371–82. http://dx.doi.org/10.2307/2010242.

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Brazil experienced both economic prosperity and political repression in the 1970s. When the “miracle” faltered after the oil shocks, however, repression came to be viewed as neither politically effective nor conducive to further economic growth. Workers, whose incomes had risen during the “economic miracle,” began to seek political freedom as well. The church, a strong proponent of liberation theology, also played an important role by supporting the poor in their struggle. In addition, the elite pressured for liberalization when they perceived that their control over economic rewards was being eroded by increasing state domination of the economy.The elite may now be more responsive to mass demands in order to preclude the return of military control. Their ability to respond will be largely determined by international factors over which Brazil has little influence.

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Klímová-Alexander, Ilona. "The Development and Institutionalization of Romani Representation and Administration. Part 3a: From National Organizations to International Umbrellas (1945–1970)—Romani Mobilization at the National Level." Nationalities Papers 34, no. 5 (November 2006): 599–621. http://dx.doi.org/10.1080/00905990600953010.

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This article is the third in this Nationalities Papers series, following “Part 1: The Legacy of Early Institutionalism: From Gypsy Fiefs to Gypsy Kings,” which covered the period from the arrival of Gypsies to Europe until the mid-nineteenth century (Vol. 32, No. 3), and “Part 2: Beginnings of Modern Institutionalization,” describing the birth of the first modern forms of ethnically-based political and social organizations established by Romani elites from the nineteenth century up until the Second World War (WWII) (Vol. 33, No. 2). The article concentrates on developments between two significant landmarks in the history of Romani mobilization—the end of WWII in 1945 and the institutionalization of a permanent international Romani body in the form of a World Romani Congress, held for the first time in 1971. The time period covered in this article is distinguished from the previously covered periods by the emergence of the following phenomena: (1) modern Romani political organizations at the national level, (2) their unification through international Romani umbrella organizations, (3) some limited Romani participation in non-Romani mainstream political or administrative structures, (4) an international Romani evangelical movement, (5) reconciliation between Romani political representation and the Catholic Church, (6) national institutions created by various governments to aid the administration of policies on Roma, (7) rapid growth of non-governmental organizations addressing Romani issues, and (8) some limited cooperation between Romani organizations and intergovernmental organizations.

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Stevenson, William R. "An Agnostic View of Voegelin's Gnostic Calvin." Review of Politics 66, no. 3 (2004): 415–44. http://dx.doi.org/10.1017/s0034670500038857.

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Eric Voegelin's genius shines in his insight that the crisis of Modernity sprang less from naturalistic relativism than from unrestrained religious absolutism. Voegelin saw two sides to this genesis: first, the growing millennial speculation fueled in the late medieval period engendered apocalyptic claims by political leaders; second, the civilizational instability in the West tempted political followers to grasp the straws of apocalyptic claims. Yet Voegelin made two questionable claims here: that the “Gnosticism” of the Modern age had its roots in theChristianexperience, and that the Protestant Reformation most explicitly nourished its growth. While the Christian faithappearsto present a temptation to millennial claims, Voegelin's argument regarding the required civilizational accommodation of the church and the prior “spiritual stamina” of the faithful is problematic. Moreover, Voegelin's characterizing John Calvin's project in particular as Gnostic anti-intellectualism manifesting an obvious will to power has no sound basis in Calvin's writings.

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Felix, Reto, and Karin Braunsberger. "I believe therefore I care." International Marketing Review 33, no. 1 (February 8, 2016): 137–55. http://dx.doi.org/10.1108/imr-07-2014-0216.

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Purpose – The purpose of this paper is to investigate the impact of intrinsic religious orientation (IRO) on environmental attitudes (EA) and green product purchases (GPP) in Mexico. Design/methodology/approach – The study uses structural equation modeling to analyze the survey results of 242 consumers from Northern Mexico. Findings – The results of the study show a significant influence of EA on purchasing green products. In addition, the findings suggest that consumers with higher levels of IRO have a higher propensity to buy environmentally-friendly products, but do not show more favorable attitudes toward the environment than less-religious consumers. Research limitations/implications – The study relies on a convenience sample from Northern Mexico. Further, the study relies on self-reported measures of green product purchase (GPP) and future research should incorporate real purchases of green products in addition to self-reported measures. Practical implications – The findings of the study imply that marketers and policy makers striving to increase the purchasing of green products should try to induce positive attitude changes concerning the protection of the natural environment and the effectiveness of buying green products. Social implications – Since religiosity in Mexico influences the purchasing of green products positively, policy makers may reflect on what parts of current Catholic social norms could be leveraged to promote green behaviors among the general Mexican population. Social institutions and change agents, such as the Church and its representatives, may be central to achieving behavioral compliance to environmentally-friendly doctrines. Originality/value – Investigating the factors that influence consumers’ environmentally-friendly attitudes and behaviors in emerging economies is imperative for attenuating the negative environmental consequences of economic growth and consumption.

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Boćkowski, Daniel. "BETWEEN THE EAST AND THE WEST: THE PENETRATION OF CONTEMPORARY ISLAM INTO POLAND." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 39–47. http://dx.doi.org/10.3846/2029-0187.2009.1.39-47.

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The internet is one of the fastest developing media of today. It is through the internet that Islamic ideas spread throughout the world on a level that has never been reported before. Internet portals and web‐sites containing information about Muslim religion and culture can be accessed from the furthest corners of the world. They popularize Islam which for ages seemed to have been attributed exclusively to the Middle East, Northern Africa and South‐East Asia. Poland is located on the Islam's expansion route and takes an extremely important, if not strategic, position. Due to the position of the Catholic religion in our country, the development of Islam in Poland (an increasing number of converts) appears to be a fundamental factor in the growth of the Muslim world. Many believers do not conceal the fact that they dream of the European caliphate, which is an important step in the restoration of the world caliphate. “Religious fundamentalism” of Polish people, according to many Muslim clergymen and political activists, guarantees that Islamic believers obtained in our country as opposed to converts from the “lay West”, will be as active and religiously engaged as the believers of the Roman Catholic Church. Thus, in the following paper on the penetration of contemporary Islam into Poland, I will focus on this most dynamic instrument of the expansion of the Islamic world.

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Khalidova, Olga B. "The “Armenian Question” in the ethno-confessional policy of late imperial Russia: strategies, compromises and ways of resolution (review of the North Caucasus)." Tambov University Review. Series: Humanities, no. 191 (2021): 193–202. http://dx.doi.org/10.20310/1810-0201-2021-26-191-193-202.

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The model of the late imperial development of relations between the state and the believer in Russia was considered in accordance with the legal confessional sequence. The peculiarity was that sometimes the privilege of one or another religion was determined by its national political significance. There were often correlations with foreign policy, in the course of which the national question acquired the importance of international diplomacy. Proceeding from this, the subject of the study is the “Armenian Question” in the political context and its influence on the internal governance of the Armenian population in the empire. In this regard, the we set the goal of ex-amining the features of the development of the symbiosis of ethno-confessional policy with for-eign policy relations between the Russian Empire and the Ottoman Empire since the second half of the 19th century on the example of the North Caucasus region. The relevance of this study is dictated by the growing problem at the present stage of maintaining the unity and integrity of the country in the context of the post-Soviet surge of national self-awareness. As a method of scientific research, we consider it necessary to use the method of historical retrospection, which made it possible to plunge into the experience of the imperial predecessors, in their attempt to integrate microsociums into a single political and cultural field, to analyze and synthesize the results obtained. The result of this study is the opinion about the initial patronage of the Armenian population and the Armenian Gregorian Church, the purpose of which was to win them over as the Christian population, thereby causing competition with Turkey in the international arena. However, gradually this policy led to a cooling, one of the reasons for which was the implementation from the early 1880s course for the Russification of the outskirts, as well as the growth of the general revolutionary situation in the Caucasus.

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Chung, Janne O. Y., and Carolyn A. Windsor. "Empowerment Through Knowledge of Accounting and Related Disciplines: Participatory Action Research in an African Village." Behavioral Research in Accounting 24, no. 1 (January 1, 2012): 161–80. http://dx.doi.org/10.2308/bria-10149.

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ABSTRACT Accounting scholars are challenged to discover ways to facilitate a broader engagement with the oppressed and poor toward a more just and fair world. This paper reports an interaction between an accounting educator and disadvantaged Kenyan villagers in an exploratory attempt to expand the reach of critical accounting research from the confines of academia to practice. In Africa, the end of colonialism left widespread poverty that was exacerbated by illiteracy and ignorance. At the same time, the World Bank and the International Monetary Fund (IMF) required newly independent African states to implement neo-liberal-inspired policies that weakened state social governance. This, in turn, led to the growth of religious and non-governmental organizations (NGOs) whose policies aimed to fill the gaps in government social services that alleviate inequities. Ignorance enslaves, but knowledge—including knowledge of accounting and financial systems—will empower the poor to evaluate the motives, desirability, and achievements of governmental and NGO services and programs introduced to ease poverty. The specific aim of this modest, grassroots intervention was to share financial knowledge with members of a church in Bungoma, a poor region in Northwestern Kenya. This participatory action research (PAR) intervention was carefully implemented to respect the values and culture of the village participants, and avoided Western values and praxis to maintain the villagers' status quo. Instead, the accounting educator introduced empathetic learning by relating accounting principles to the Christian values of the villagers. The paper concludes with a discussion on the outcomes and limitations of this intervention.

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Olson, Daniel V. A. "Church Friendships: Boon or Barrier to Church Growth?" Journal for the Scientific Study of Religion 28, no. 4 (December 1989): 432. http://dx.doi.org/10.2307/1386575.

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Pyle, Ralph E., David A. Roozen, and C. Kirk Hadaway. "Church and Denominational Growth." Review of Religious Research 36, no. 3 (March 1995): 322. http://dx.doi.org/10.2307/3511542.

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Glasser, Arthur F. "Church Growth at Fuller." Missiology: An International Review 14, no. 4 (October 1986): 401–20. http://dx.doi.org/10.1177/009182968601400402.

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Conceding that the “church growth” concept and methodology have come under fire, the author shares an insider's reflections on how the movement has fared since Donald McGavran originated it three decades ago. The history of the movement and the relation between the Institute for Church Growth and the School of World Missions at Fuller Theological Seminary are traced. Dialogue and controversy with the WCC in the sixties, and growing influence within the Lausanne movement in the seventies, are sketched. The impact and consequences of church growth for world missions and for church life in the USA are noted. Finally, in a series of “random thoughts,” Glasser appraises both the strengths and weaknesses of the church growth concept, affirms that it is being corrected and enlarged, and claims for it an enduring place in the church's evolving missionary strategy of the eighties.

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Weston, Beau, David A. Roozen, and C. Kirk Hadaway. "Church and Denominational Growth." Sociology of Religion 55, no. 4 (1994): 491. http://dx.doi.org/10.2307/3711989.

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Kaiser, Sigurd. "Church Growth in China." Ecumenical Review 67, no. 1 (March 2015): 35–47. http://dx.doi.org/10.1111/erev.12134.

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Zaprometova, Olga. "It is the Spirit who gives life (John 6:63): Experience and the Formulation of Theology." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 169–83. http://dx.doi.org/10.1515/ress-2015-0013.

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Abstract This paper was presented at the international conference “Theology of the Holy Spirit: Personal Experience and Charismatic Movements in Contemporary Churches” held in Sibiu (2014). Although the role of the charismatic experience in the history of Christianity is a well-known fact it is still of particular interest for today due to the growth of Pentecostalism and charismatic movements worldwide. By turning to Hildegard of Bingen and to Martin Luther for a better understanding of the “faith of the heart”, this study aims to emphasize faith not just as a matter of understanding God but rather as experiencing the real presence of the Holy One. A particular focus is on clarifying terms and seeking the understanding of one another’s positions on the issue of the Holy Spirit.

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Prevost, Ronnie. "Book Review: Balanced Church Growth: Church Growth Based on the Model of Servanthood." Review & Expositor 82, no. 4 (December 1985): 628–29. http://dx.doi.org/10.1177/003463738508200440.

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Iannaccone, Laurence R., Daniel V. A. Olson, and Rodney Stark. "Religious Resources and Church Growth." Social Forces 74, no. 2 (December 1995): 705. http://dx.doi.org/10.2307/2580498.

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Lacy, Creighton. "Book Review: Exploring Church Growth." International Bulletin of Missionary Research 10, no. 2 (April 1986): 92–93. http://dx.doi.org/10.1177/239693938601000228.

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Hayward, John. "Mathematical modeling of church growth." Journal of Mathematical Sociology 23, no. 4 (February 1999): 255–92. http://dx.doi.org/10.1080/0022250x.1999.9990223.

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Iannaccone, L. R., D. V. A. Olson, and R. Stark. "Religions Resources and Church Growth." Social Forces 74, no. 2 (December 1, 1995): 705–31. http://dx.doi.org/10.1093/sf/74.2.705.

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34

한춘기. "A Study of Church Growth in Korea Basedon Church Education." Journal of Christian Education in Korea ll, no. 26 (January 2011): 129–51. http://dx.doi.org/10.17968/jcek.2011..26.004.

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35

Paas, Stefan, and Alrik Vos. "Church Planting and Church Growth in Western Europe: An Analysis." International Bulletin of Mission Research 40, no. 3 (June 24, 2016): 243–52. http://dx.doi.org/10.1177/2396939316656323.

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Boyle, Elizabeth Heger, Shannon Golden, and Wenjie Liao. "The Catholic Church and International Law." Annual Review of Law and Social Science 13, no. 1 (October 13, 2017): 395–411. http://dx.doi.org/10.1146/annurev-lawsocsci-110615-084534.

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37

Peace Ibiyeomie, Peace Ibiyeomie. "Human Capital Development and Church Growth." International Journal of Business Management & Research 10, no. 5 (2020): 1–6. http://dx.doi.org/10.24247/ijbmroct20201.

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박경순. "Church Growth and Christian School Movement." Theology and Mission ll, no. 42 (May 2013): 277–307. http://dx.doi.org/10.35271/cticen.2013..42.277.

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Wagner, C. Peter. "Book Review: Church Growth under Fire." Missiology: An International Review 16, no. 2 (April 1988): 220–21. http://dx.doi.org/10.1177/009182968801600210.

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Schmidt, Henry J. "Book Review: Strategies for Church Growth." Missiology: An International Review 16, no. 4 (October 1988): 488–89. http://dx.doi.org/10.1177/009182968801600423.

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Schmidt, Henry J. "Book Review: The Church Growth Handbook." Missiology: An International Review 19, no. 2 (April 1991): 239. http://dx.doi.org/10.1177/009182969101900217.

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Schmidt, Henry J. "Book Review: Dimensions of Church Growth." Missiology: An International Review 19, no. 2 (April 1991): 239–40. http://dx.doi.org/10.1177/009182969101900218.

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43

Poe, Harry L. "Book Review: Vitality Means Church Growth." Review & Expositor 87, no. 1 (February 1990): 162. http://dx.doi.org/10.1177/003463739008700150.

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44

Bartlett, Albert A. "Exponential growth and the Catholic church." American Journal of Physics 63, no. 10 (October 1995): 874. http://dx.doi.org/10.1119/1.17785.

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45

Hong, Young-Gi. "Models of the Church Growth Movement." Transformation: An International Journal of Holistic Mission Studies 21, no. 2 (April 2004): 101–13. http://dx.doi.org/10.1177/026537880402100204.

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Guest, Avery M. "Community Context and Metropolitan Church Growth." Urban Affairs Quarterly 24, no. 3 (March 1989): 435–59. http://dx.doi.org/10.1177/004208168902400307.

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47

Muncy, James A. "Market Differentiation Strategies for Church Growth." Journal of Ministry Marketing & Management 2, no. 2 (January 6, 1997): 1–13. http://dx.doi.org/10.1300/j093v02n02_01.

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48

Richardson, Paul A. "Book Review: Church Music: An International Bibliography." Review & Expositor 84, no. 2 (May 1987): 348–49. http://dx.doi.org/10.1177/003463738708400238.

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49

Hietamäki, Minna. "Book Review: Being the Church: An Eastern Orthodox Understanding of Church Growth." Anglican Theological Review 102, no. 1 (December 2020): 154–56. http://dx.doi.org/10.1177/000332862010200126.

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50

Dale, Kenneth J. "Why the Slow Growth of the Japanese Church?" Missiology: An International Review 26, no. 3 (July 1998): 275–88. http://dx.doi.org/10.1177/009182969802600301.

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Abstract:

The author, as a non-Japanese observer of and participant in the life and work of the church in Japan, analyzes various reasons for the slow growth of the Japanese church. Obstacles in the culture, including the Japanese religions, social system, value system, and also inadequacies within the church itself, are examined for their negative influence on the growth of the church.

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