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Relevant bibliographies by topics / House churches Christian leadership

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Academic literature on the topic 'House churches Christian leadership'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "House churches Christian leadership"

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김태수. "Agape Leadership: A Christian Leadership for overcoming the Leadership Crisis of Korean Churches." Journal of Counseling and Gospel 24, no. 2 (November 2016): 115–44. http://dx.doi.org/10.17841/jocag.2016.24.2.115.

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Lee, Seong Ki, and Chang Beom Kang. "The House Churches and Christian Social Welfare in China." Social Science Research Review 32, no. 3 (August 31, 2016): 91. http://dx.doi.org/10.18859/ssrr.2016.08.32.3.91.

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홍상태. "Analysis on Women Leadership in Women House Churches in Comparison to Leadership in Male-centered Mainstream Presbyterian Churches." Madang: Journal of Contextual Theology ll, no. 16 (December 2011): 159–80. http://dx.doi.org/10.26590/madang..16.201112.159.

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Hale, Baroness. "Secular Judges and Christian Law." Ecclesiastical Law Journal 17, no. 02 (April 10, 2015): 170–81. http://dx.doi.org/10.1017/s0956618x15000046.

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Norman Doe's bookChristian Lawcompares and contrasts the internal regulations of churches and seeks to identify principles common to churches across the denominational spectrum. This response to Doe's work reviews the religious questions that have come before the House of Lords and Supreme Court since 2004 and seeks to identify the principles governing the secular courts' approach to religious questions. The relationship between those principles and the principles outlined inChristian Lawis far from clear. While an understanding of the rules of particular religious bodies is sometimes necessary for secular judges deciding civil rights in a religious context, in most cases the courts are not concerned with the conformity of religious beliefs with religious laws, but simply with protecting the freedom to hold and manifest those beliefs.

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Hibbert, Richard, and Evelyn Hibbert. "Defining culturally appropriate leadership." Missiology: An International Review 47, no. 3 (July 2019): 240–51. http://dx.doi.org/10.1177/0091829619858595.

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The development of Christian leaders is a key need in much of the Global South. Research has shown that churches that have a contextualized pattern of leadership are more likely to grow and less likely to be perceived as foreign. This article describes a process that missionaries can use with local leaders to define a God-honoring, culturally appropriate pattern of Christian leadership. It does this by drawing on research on Millet Christians’ perceptions of what makes a good leader as well as literature on cross-cultural variability in leadership. Three practical steps that cross-cultural workers can take to work with local leaders to define a contextualized pattern of leadership are outlined.

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Liu, Qi. "A Close Look into an Immigrant Workers' Church in Beijing." Nova Religio 12, no. 4 (May 1, 2009): 91–98. http://dx.doi.org/10.1525/nr.2009.12.4.91.

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Christianity, although a worldwide religious tradition, is counted as a minority in the People's Republic of China (PRC), both by the Christians themselves and by non-believers. "House churches" in the PRC, being illegal and thus underground, are the "minority in a minority." Based on two years of participant-observation, I give a description of the beliefs and rituals of an immigrant workers' Protestant house church system in Beijing. Belief in the Christian God's ability to provide relief from suffering by performing earthly miracles and by bringing the faithful to eternal life in heaven are the main attractions drawing people to the house churches. I argue that the way the believers value and emphasize miracles performed by the Christian God is derived primarily from an orientation found in the Chinese popular religious tradition. Additionally, glorification of suffering in Christianity gives the believers inner strength to face the trials of the world.

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Lewis, Hannah. "How Can We Develop More Deaf Christian Leaders?" Theology Today 77, no. 2 (July 2020): 154–64. http://dx.doi.org/10.1177/0040573620920672.

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Many churches today talk about trying to increase diversity in leadership; in some cases this includes seeking to develop more Deaf and disabled leaders. This article is a practical look, from the perspective of a Deaf scholar and practitioner in the field, at what the obstacles might be and how these obstacles might be addressed. It uses models based on Simon Western’s “eco-leadership,” and James Lawrence’s organic model of “growing leaders” to argue that to truly develop more Deaf and disabled leaders, the church needs to reevaluate its own understand of what leadership is, how it is exercised, and how leaders are developed, and concludes that if the church is able to undertake this reevaluation, the mission and ministry of the church will be enabled to flourish in a new and more positive way.

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Osiek, Carolyn. "The Education of Girls in Early Christian Ascetic Traditions." Studies in Religion/Sciences Religieuses 41, no. 3 (April 25, 2012): 401–7. http://dx.doi.org/10.1177/0008429812441341.

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There is a surprising silence about any kind of education of children by Christian families until quite late, and information about the education of girls is even scarcer. Margaret MacDonald and I, in A Woman’s Place: House Churches in Earliest Christianity (Fortress Press, 2006), tried to develop whatever information there is. Here we follow some of the elusive strands from ascetic writers of the third and fourth centuries that suggest the beginnings of a full educational program for girls, which would certainly have applied only in selective situations, but that may have its origins much earlier. Il ya un silence surprenant sur toute forme d’éducation des enfants par les familles chrétiennes jusqu’à assez tard, et l’information sur l’éducation des filles est encore plus rare. Avec Margaret MacDonald j’ai essayé d’élaborer l’information existante [ A Woman’s Place: House Churches in Earliest Christianity (Fortress Press, 2006)]. Ici, nous suivons quelques-uns des volets insaisissables d’écrivains ascétiques des IIIe et IVe siècles qui suggèrent le début d’un programme complet d’éducation pour les filles qui ne s’aurait certainement appliqué que dans des situations sélectives, mais qui peut avoir ses origines beaucoup plus tôt.

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Glanz, Judy L. "Exploration of Christian Women’s Vocational Ministry Leadership and Identity Formation in Evangelical Churches on the West Coast." Christian Education Journal: Research on Educational Ministry 17, no. 2 (May 11, 2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.

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This empirical research explores adult identity formation through work experiences, gaining insight into structures and practices which allow women to thrive in leadership within the evangelical church ministry context. This qualitative research explores adult identity formation and gender role stereotypes in leadership domains within the evangelical church context on the West Coast. Twenty-five ( n = 25) women in vocational church leadership, aged 25–71, revealed what impedes or contributes to female leadership adult identity formation. Key findings revealed women leaders thrive and gain identity strength through agency found in union with Christ; hold back identity components and skills available to church leadership teams to fit the male work context; contextual factors impact women’s well-being in leadership including assumptions and mindsets adverse to women leading; and lead pastors and supervisors’ beliefs about women in leadership are critical to healthy identity formation. Therefore, this research is an exploration of what experiences assist women leaders to thrive or not thrive in evangelical vocational leadership on the West Coast and how their identity in Christ empowers their leadership.

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Sawyer, Mary R. "The Fraternal Council of Negro Churches, 1934–1964." Church History 59, no. 1 (March 1990): 51–64. http://dx.doi.org/10.2307/3169085.

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In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.

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Dissertations / Theses on the topic "House churches Christian leadership"

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Tai, Li-Yueh Rio. "A practical training model of building cell-group squad leaders for the Chinese church." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Downs, Calvin. "A biblical theology of church leadership with implications for the cell church a study of leadership in six cell churches in the United States /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Betters, Chuck. "Church planting through the hub-spokes model of ministry." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Cheung-Teng, Kai-Yum. "An analysis of the current needs of house churches in China to improve the effectiveness of leadership development." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1518.

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Chuang, David. "On spiritual leadership of Chinese churches." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Dykstra, Wayne. "Leadership development in the Christian Churches and Churches of Christ in northeast Nebraska." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Merry, Raymond William. "Principles for successful leadership in Thai churches." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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McCormick, Michael J. "A leadership strategy for pastors in larger churches." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Hilsinger, Russell J. "An ethnography of turnaround churches a case study of six Northwest evangelical churches /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0829.

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Murphy, Larry J. "A project to develop leadership for mission churches in Brazil." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Books on the topic "House churches Christian leadership"

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What about church?: Guidelines for fellowship for the home schooling family and the home church alternative. Charlotte, Vt: Parable Pub. House, 1994.

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Building a house for all God's children: Diversity leadership in the church. Nashville: Abingdon Press, 2008.

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1947-, Hunter Kent R., ed. A house divided: Bridging the generation gaps in your church. Nashville, TN: Abingdon Press, 2000.

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Barna, George. The habits of highly effective churches. Ventura, Calif: Issachar Resources, 1998.

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Seeds for the future: Growing organic leaders for living churches. St. Louis, Mo: Lake Hickory Resources, 2005.

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Tabbernee, William. Ministry in Australian churches. Melbourne [Australia]: Joint Board of Christian Education, 1987.

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The habits of highly effective churches: Being strategic in your God-given ministry. Ventura, Calif: Regal Books, 1999.

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Bob, Russell. Making things happen: The power of Christian leadership. Cincinnati, Ohio: Standard Pub., 1987.

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Breakout churches: Discover how to make the leap. Grand Rapids, Mich: Zondervan, 2005.

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The Antioch effect: 8 characteristics of highly effective churches. Nashville, Tenn: Broadman & Holman, 1994.

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Book chapters on the topic "House churches Christian leadership"

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LaFosse, Mona Tokarek. "Women, Children and House Churches." In The Early Christian World, 385–405. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-19.

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Taylor, Joan E. "Gendered Space." In Patterns of Women's Leadership in Early Christianity, 290–302. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867067.003.0015.

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This chapter considers the meeting place of the Therapeutae, described in Philo of Alexandria’s De Vita Contemplativa, as represented by Eusebius of Caesarea. Since Eusebius read Philo’s treatise as indicating an early Christian community, he sees a church here, with gendered space, affirming this is Christian practice. The ministries of Christian women overall then need then to be considered within a gendered construct of space and movement. While the appropriate ‘place’ for women in the earliest congregations depends on how meeting spaces are configured (for meals, charity, teaching, healing, and prayer), the recent work of Edward Adams has contested the ubiquitous house-church model and allowed for more cognitive templates for how gendered space was constructed. The third-century ‘Megiddo church’ seems to suggest a divided dining hall for women and men, in line with gendered dining as a Hellenistic norm, with centralized ritual space.

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Starr, Chloë. "Visible and Voluble: Protestant House-Church Writings in the Twenty-First Century." In Chinese Theology. Yale University Press, 2016. http://dx.doi.org/10.12987/yale/9780300204216.003.0011.

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The growth of unregistered churches, which now surpass state churches in number, is one of the remarkable stories of modern China. This chapter presents an initial survey of the writings of three Protestant Christians whose theological allegiance is to the house churches: Lü Xiaomin, Wang Yi, and Yu Jie. The chapter begins in the countryside, the nucleus of growth for house churches during the 1980s, where the itinerant evangelist Lü Xiaomin expressed her faith in the medium of the hymn. Lü’s work from the 1990s and 2000s represents an enduring acceptance of persecution, a “suffering servant” model of Christian living. More recently, certain new urban house-church ministers have enjoyed a strong media presence as they have argued with the government over their right to worship and to register their churches. The chapter considers the work of Wang Yi, the pioneer Reformed minister from Sichuan, and his joint writings with émigré dissident Yu Jie. The work of such house-church leaders and their experience speaking nationally and internationally represent a new stage in the history of the Chinese Protestant church.

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Slominski, Kristy L. "Church, Sex, and “Judeo-Christian” Family Life Education." In Teaching Moral Sex, 123–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0004.

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Chapter 3 argues that liberal Protestants and their engagements with social science transformed sex education into family life education beginning in the mid-1920s. Three liberal religious influences interconnected to bring about this transformation: (1) the leadership of Anna Garlin Spencer; (2) the alliance Spencer forged between ASHA and the Federal Council of Churches; and (3) the careful balance struck by Protestant, Catholic, and Jewish family life educators for encouraging the interfaith ideal of “Judeo-Christian” family values while rejecting marriage across religious lines. The shift to family life education activated churches and some synagogues in sex education work, effectively making the FCC a practical arm of the sex education movement. Shared interest in social scientific concerns about family life and methods of counseling grounded the partnership, with both ASHA and the FCC convinced that strengthening marital sexuality would improve society.

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Korte, Anne-Marie. "The Affirmation of Women’s Religious Leadership:." In The Transformation of the Christian Churches in Western Europe (1945-2000) / La transformation des églises chrétiennes en Europe occidentale, 194–206. Leuven University Press, 2010. http://dx.doi.org/10.2307/j.ctt9qf087.13.

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Taylor, Joan E., and Ilaria L. E. Ramelli. "Introduction." In Patterns of Women's Leadership in Early Christianity, 1–10. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867067.003.0001.

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This authoritative volume brings together the latest thinking on women’s leadership in early Christianity. Featuring contributions from key thinkers in the fields of Christian history, the volume considers the evidence for ways in which women exercised leadership in churches from the first to the ninth centuries CE. This rich and diverse collection breaks new ground in the study of women in early Christianity. This is not about working with one method, based on one type of feminist theory, but overall there is nevertheless a feminist or egalitarian agenda in considering the full equality of women with men in religious spheres a positive goal, with the assumption that this full equality has yet to be attained. The chapters revisit both older studies and offer new and unpublished research, exploring the many ways in which ancient Christian women’s leadership could function.

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Wang, Xiaoxuan. "Destruction and Renewal." In Maoism and Grassroots Religion, 85–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190069384.003.0005.

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Before 1958, most Protestant churches were less heavily stigmatized, unlike the Catholic Church, which had been overshadowed by the politically charged “counterrevolutionary” stigma since 1949. Many village Protestant churches welcomed new converts and new church groups were founded. This ongoing growth had other consequences as well, creating friction with state programs, local cadres, and even non-Christian villagers. In Wenzhou, the local government used the occasion of the Great Leap Forward beginning in 1958 to launch a “great leap in religious work,” shutting down all churches and forcing Christians to renounce their faith. The campaign left Protestant communities deeply divided, mixing fresh wounds with old feuds. The hostile political climate led to clandestine house gatherings and new modus operandi for Christian communities. This shift would bring about a much more dramatic transformation during the Cultural Revolution.

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Kling, David W. "The East African Revival (1930–2000)." In A History of Christian Conversion, 605–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0023.

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The focus of this chapter is on the East African Revival, one of the most powerful and enduring African conversionary movements of the twentieth century. From the mid-1940s through the late 1970s, the revival expanded well beyond East Africa as teams of missionaries and African leaders carried the message to an international audience, from Brazil to the Far East. The revival represented a recovery of the indigenous structure of the Church. As the revival spread under African impetus and leadership, it creatively melded with African tradition. Under lay, independent initiative within the mission churches, the Balokole (“saved ones”) formed communities of prayer and fellowship that emphasized repentance, public confession, testimony, and restitution. The revival broke down tribal and political barriers and provided new opportunities for women. The chapter concludes with a discussion of the revival in relation to the 1994 genocide in Rwanda.

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Bean, Lydia. "Practicing Civility in Two Canadian Congregations." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0009.

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This chapter contrasts the role of opinion leaders in the two Canadian churches. As in both American churches, Canadian lay leaders were expected to model orthodox positions on theology and moral issues, as part of their leadership role. But, unlike in the American churches, this moral conformity was combined with an acceptance of political diversity within the church. Both Canadian churches contained networks of conservative Christian activists who wished to mobilize the congregation around abortion and homosexuality. But politically conservative activists were unable to set the tone for the church's public life, since other prominent members held other political views. As a result, less politically engaged members did not receive clear cues about partisanship from the opinion leaders around them.

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Simaika, Samir, and Nevine Henein. "An Ancient Church." In Marcus Simaika. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774168239.003.0008.

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This chapter discusses Marcus Simaika's service to the Coptic Orthodox Church. Simaika's interest in the ancient Coptic churches was first aroused by the study of Dr. Alfred Joshua Butler's work on these churches, The Ancient Coptic Churches of Egypt, published in two volumes in 1884. It was while staying at Butler's house in Oxford in the autumn of 1890 that Simaika met Somers Clarke, the architect responsible for restoring English cathedrals. Simaika also wrote a book in which he provides a brief account of the dawn of Christianity in Egypt. The chapter considers the emergence of Christian monasticism in Egypt and the role played by monks and missionaries in the formation of the Coptic Orthodox Church's character of submission, simplicity, and humility. It also describes the impact of the Arab conquests on the Copts and the rise of lay Coptic notables such as Muʻallim Ghali.

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Conference papers on the topic "House churches Christian leadership"

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LAMBRINOS, NIKOS, and Efthimios-Spyridon Georgiou. "YEDI KULE - MONUMENT ROAD RACE: THE CONSTRUCTION OF THE 3D MAPPING ANIMATION OF THE OLD CITY OF THESSALONIKI, GREECE." In ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12046.

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This project refers to the construction of a 3D map of Thessaloniki’s historical route. The Yedi Kule Conquest – Monument Road Race took place in the old city of Thessaloniki, which was built during the Byzantine and Ottoman period. The purpose of this project is the digital recording of the castles, the monuments, the old churches, the traditional buildings, and the squares which are prime examples of the architectural beauty of the place. The methodology of the project is based on the online software Google Earth Studio and Adobe Premiere Pro. These are the tools of digitization, rendering, and building process of the animation. With this methodology, the authors achieved the documentation of land use and the architectural landscape. The animation is a credible graphic index of the historical background of Thessaloniki. The Yedi Kule area constitutes of a cultural mosaic made from different historic periods. The buildings and the neighbourhoods give the sense of transition of the narrow roads, the old Christian churches, the house of the first Turkish governor, and the byzantine castle to the modern city. In Thessaloniki, three historic periods coexist the Ancient Greek/Roman, the Byzantine, and Ottoman Empire. The responsibility of the governmental politics and of every citizen of Thessaloniki is to promote and preserve the historic background of the city. The final product offers a good opportunity for the digital storage of Thessaloniki’s old city. The animation creates an interactive environment that portrays the current image of the transition from the old to a modern city.

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