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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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Sukamto, Amos, Nina Herlina, Kunto Sofianto, and Yusak Soleiman. "Impacts of the Religious Policies Enacted from 1965 to 1980 on Christianity in Indonesia." Mission Studies 36, no. 2 (July 10, 2019): 191–218. http://dx.doi.org/10.1163/15733831-12341649.
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Abstract Between 1965 and 1980, the Indonesian government issued three religious policies. These had both positive and negative impacts on Christianity in Indonesia. As a positive impact, the Indonesian Council of Churches (DGI) and the Supreme Council of Indonesian Bishops (MAWI) were motivated to work together in lobbying the government. The policies also boosted the growth of local leadership in Catholic churches. However, the policies also brought a negative impact in that it became difficult for churches to obtain an IMB (Building Permit). In mid-eighties, Christianity could still perform religious services in churches without any disturbances, but after the 1990s, churches with no Building Permit were banned by some radical Islamic organizations. Preaching the gospel was considered violation of the law and a Christian could be sent to prison for performing this activity.
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Synii, Valentyn. "DEVELOPMENT OF COLLECTIVE LEADERSHIP IN THEOLOGICAL EDUCATION IN POST-SOVIET PROTESTANTISM." Educational Discourse: collection of scientific papers, no. 29(12) (January 22, 2021): 81–92. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-8.
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The emergence of Baptist seminaries in Ukraine was influenced by Western churches or missions and in some cases by the Ukrainian diaspora, which had lived outside Ukraine for a long time. The decisive influence was exerted by representatives of churches, educational institutions and Christian universities in the United States. Seminaries went through a number of stages of their own development, during which the forms of collective leadership changed. The first stage is the emergence of seminaries and the harmonization of seminars to unified standards. In the first stage, immediately after the seminary was established, they had very friendly relations with local churches, the programs were very flexible and responded to the needs of the churches. Church leaders saw these initiatives as part of church ministry. The second stage is the extensive development of seminaries, by which the author means the involvement of additional resources in the work of seminaries and the growth of seminaries, associated with the number of students, and for some seminaries - the opening of branches or field programs. This type of growth was also due to the fact that seminaries began to become more independent of national churches, and partnerships with Western organizations became more formalized, which was most often seen in the participation of Western partners in the board of trustees. The third period is a reassessment of the work of seminaries. The beginning of this period is largely related to the global economic crisis of 2007-2008, and its result was the resumption of dialogue between seminaries and churches. The fourth period - institutional changes - is associated with the reaction of the Ukrainian state to the Bologna process and the adoption of the new Law of Ukraine "On Higher Education". The process of preparation for state accreditation and formation of a culture of openness in the national educational environment has begun.
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Akinloye, Idowu A. "Legal Issues Involving Succession Disputes among South African Churches: Some Lessons." Ecclesiastical Law Journal 23, no. 2 (April 27, 2021): 160–90. http://dx.doi.org/10.1017/s0956618x21000041.
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South African Christian churches have been widely recognised as major civil institutions that play a role in the provision of social services to complement the state effort. But the concern is there has been an increase in the number of disputes involving leadership succession in these churches that have had to be adjudicated by the civil courts in the last decade. These disputes impact on the governance, growth, reputation and sustainability of churches. The South African Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities (CRL Rights Commission) identifies weak or lack of effective succession planning in the governing policies of churches as the major cause of these disputes. Against this backdrop, this article analyses some specific cases to explore how church policies influence succession disputes in South African churches. It further explores how the courts engage and interpret the governance policies of churches in the resolution of these disputes. The article reveals that the findings of the CRL Rights Commission are justified. It observes that, among other issues, some churches lack effective and workable succession planning in their governing policies. The policies on leadership succession of these churches are poorly drafted, thereby creating significant lacunae and vacuums leading to conflicts. The article concludes by identifying some lessons that churches can learn from the judicial approach in the resolution of disputes in order to enhance the quality of church policies, thereby reducing their exposure to succession disputes.
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Calvert, Robert. "Why Become a Rainbow Church?" Exchange 34, no. 3 (2005): 269–76. http://dx.doi.org/10.1163/157254305774258690.
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AbstractAcross the cities of Europe, there are new and growing Christian communities with leadership originating from Asia, Africa and Latin America. In recent years, the formation of SKIN (Samen Kerk in Nederland — Together Church in the Netherlands) and the publication of a book entitled Geboren in Sion (Born in Sion) have contributed to our understanding. However, it remains a major challenge for the indigenous churches to relate to their life and spirituality. Can we learn from Biblical models of heterogeneous and multicultural Christian communities in the New Testament? Different aspects of the identity and contrasting types of so-called migrant churches are explored in this paper which was first presented to the migrant study group at the Landelijke Diensten Centrum (National Service Centre) of the Protestantse Kerken in Nederland (Protestant Churches in the Netherlands) in Utrecht on November 15, 2004. Some examples have been cited from the city of Rotterdam and questions raised in order to how to recognize and receive their spiritual gift in the Netherlands.
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Skiles, William S. "Spying in God’s House." Church History and Religious Culture 98, no. 3-4 (December 12, 2018): 425–47. http://dx.doi.org/10.1163/18712428-09803003.
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AbstractThis article examines the reports of the Gestapo and SD regarding pastors’ criticisms of the Nazi state and its ideology from the authority of the pulpit. My research reveals a degree of public opposition to the regime within the walls of the German churches, especially in terms of Nazi racial ideology and the persecution of Jews. While pastors did not incite resistance to the Nazi regime or conspire to overthrow its leadership, they at times sought to undermine the legitimacy of Nazi claims to truth. The sermons reveal concern among pastors that National Socialism and Christianity are at odds, or even mutually exclusive believe systems. Furthermore, the evidence indicates that pastors were often drawn into the cross-hairs of the Nazi secret police by asserting that Christianity must be the standard and measure of Nazi racial truth claims.
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Stobart, Andrew. "‘Storying the leading’: curating narratives of leadership in conversation with Vaughan S. Roberts and David Sims, Leading by Story." Holiness 4, no. 1 (June 16, 2020): 149–65. http://dx.doi.org/10.2478/holiness-2018-0002.
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AbstractThis article has been developed from a conversation held and recorded at the Wesley House community in January 2018, as part of its regular Thursday evening Methodist Studies sessions. The session used Roberts’ and Sims’ recently published book Leading by Story to consider how leadership is embodied in ministry. Sharing stories of leadership in Wesley House's cross-cultural community led to significant insights, which arose as one particular leadership story was explored using Roberts’ and Sims’ central concept of ‘curating stories’. This article offers the conversation as a reflective review of the book. Staff, students and friends of Wesley House present at the conversation represented many different contexts, including Methodist churches in the USA, Britain, Fiji, Hong Kong, Kenya, South Korea and Zambia.Leading by Story: Rethinking Church Leadership, Vaughan S. Roberts and David Sims (London: SCM Press, 2017), 256 pp, £25.00 pbk
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Cheong, Weng Kit. "The Attenuation of Female Empowerment among Three Pentecostal-Charismatic Chinese Churches in Malaysia and Singapore." Pneuma 41, no. 3-4 (December 9, 2019): 477–99. http://dx.doi.org/10.1163/15700747-04103001.
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Abstract Among all branches of Christianity, female empowerment has been valorized in Pentecostalism. However, questions remain regarding the extent of empowerment in its egalitarian ethos. This article examines some historical and sociological aspects of pentecostal-charismatic female power and leadership among three Chinese majority churches in Malaysia and Singapore. It does so by a participant-observation methodology of these churches and in-depth interviews of church and lay leaders to enquire into the degree in which women are (dis)empowered for ministry. It concludes that specific practices and traits of Pentecostalism such as the charismata, prayer and worship, and church female leadership are configured in response to contextual sociocultural influences to produce a Christian/pentecostal woman that is both modern yet distinctly Chinese but attenuated within a Confucian family logic.
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Kang, Jie. "The Rise of Calvinist Christianity in Urbanising China." Religions 10, no. 8 (August 15, 2019): 481. http://dx.doi.org/10.3390/rel10080481.
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Over the past decade, Reformed Christianity, broadly based on the theology of Calvinism, has spread widely in China, especially by appealing to Chinese ‘intellectuals’ who constitute most of the house church leaders in urban areas. It draws its moral guidance from a so-called rational or intellectual focus on biblical theology, reinforced by theological training in special seminaries. It consequently rejects the ‘heresy’ of the older Pentecostal Christianity, with its emphasis on charisma, miracles, and theology based on emotional ‘feeling’. This Reformed theology and its further elaboration have been introduced into China in two main ways. The first is through overseas Chinese, especially via theological seminaries in Singapore, Malaysia, and Indonesia. For instance, preachings of the famous Reformed pastor Stephen Tong (唐崇荣) have been widely disseminated online and among Chinese Christians. Second, Korean missionaries have established theological seminaries mainly in cities in northern China. This has resulted in more and more Chinese church leaders becoming advocates of Calvinism and converting their churches to Reformed status. This paper asks why Calvinism attracts Chinese Christians, what Calvinism means for the so-called house churches of a Christian community in a northern Chinese city, and what kinds of change the importation of Reformed theology has brought to Chinese house churches. Various significant accounts have addressed this development in China generally. My analysis complements these accounts by focusing on a small number of interconnected house churches in one city, and uses this case study to highlight interpersonal and organizational issues arising from the Calvinist approach.
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Peifen, Jiang. "Women and Evangelism in the Chinese Church." Missiology: An International Review 15, no. 3 (July 1987): 365–69. http://dx.doi.org/10.1177/009182968701500308.
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In the new China, Christian women have filled many important roles. Women evangelists have gained a new respect and many women have been ordained as pastors in newly opened churches. Others serve faithfully as elders or deacons in local congregations, and many more act as faithful lay Christian workers in a variety of roles. In addition to having ministries on the local church level, women with unusual gifts of administration have assumed important national leadership roles in Christian, social, and political organizations. Christian women have also been quick to accept many local community responsibilities in hospitals, schools, service organizations, and factories. In all of these positions they are able to bear witness for Christ.
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Reynolds, Justin. "From Christian anti-imperialism to postcolonial Christianity: M. M. Thomas and the ecumenical theology of communism in the 1940s and 1950s." Journal of Global History 13, no. 2 (June 21, 2018): 230–51. http://dx.doi.org/10.1017/s1740022818000062.
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AbstractThis article uses the early thought and career of the Indian Mar Thoma Christian and Marxian theologian M. M. Thomas to investigate the connections between ecumenism’s theology of communism and its engagements with anti-colonial politics and decolonization in the 1940s and 1950s. The article situates Thomas’ efforts to reconcile Marxian doctrine with Christian faith within the movement’s institutional practices for combating the entropic effects of modern secular civilization and Cold War polarization. Tracing Thomas’ ascent from Christian Marxist youth circles in south India to leadership positions in the World Student Christian Federation and the World Council of Churches, the article highlights the central role of his theology in establishing ‘revolutionary’ postcolonial social transformation as the object of Christian global governance in the post-war era.
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Escobar, Samuel. "Refugees: A New Testament Perspective." Transformation: An International Journal of Holistic Mission Studies 35, no. 2 (April 2018): 102–8. http://dx.doi.org/10.1177/0265378818782269.
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This study builds an argument for ‘embrace’ as an adequate Christian response to the refugee crisis. Against the ‘church as homogenous unit’ missiological theory of Donald McGavran and Peter Wagner, the author argues that the list of greetings in Romans 16 proves that at least some of the house churches in Rome were mixed – migrants of different backgrounds living together. Thus Paul’s exhortation to welcome one another.
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Barton, Stephen C. "Paul's Sense of Place: an Anthropological Approach to Community Formation in Corinth." New Testament Studies 32, no. 2 (April 1986): 225–46. http://dx.doi.org/10.1017/s0028688500013072.
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Recent scholarly study of the early Christian gatherings (or ‘churches’) has rightly emphasized their indebtedness to the household model of association. One only has to think of the use of the house as a place of meeting, the terminology of paternalism and brotherhood, the conversion of whole households, the praise accorded to the practice of hospitality and the endorsement given to contemporary marital and household ethics in the New Testament writings.
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Chua, Liza L., Jhon Kevin A. Mirafuentes, and Jonathan O. Etcuban. "Socio-Historical Study on the Rise and Growth of Pentecostal Churches." Journal of Asian Development 3, no. 2 (June 30, 2017): 120. http://dx.doi.org/10.5296/jad.v3i2.11081.
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Christianity is one of the greatest institutions ever founded in the human race. It is a divine institution that was founded by Jesus Christ to carry out His mission in the world laying the foundation of love and salvation as a free gift to everyone. The Christian church history insulated into different periods that are separated by great events. The study focused on the historical beginnings, the rise and growth of Pentecostal Churches and contributing factors which led to its establishments, spread and expansion. It was mainly anchored on Mc Gavran’s theory on Church growth and Christian mission which discussed about the three main varieties of church growth namely: biological, transfer, and conversion growths. It utilized Qualitative and Quantitative procedures using Historical Approach. The study found out that upon the birth of Pentecostal Churches, they hold distinctive teachings yet they have some slight differences in the structure of leadership. Though they have almost the same practices of Christianity, what matters most is they follow the teachings of the Bible in a different dynamic ways.
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Gaston, Robert W. "Iconography and Liturgy at St Mark's." Plainsong and Medieval Music 2, no. 2 (October 1993): 181–89. http://dx.doi.org/10.1017/s0961137100000528.
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Some of the most explicit statements in early Christian and medieval sources about the functions of visual images in churches are notable for their silence regarding the liturgical significance of wall decoration. There is talk of imagery of the Old and New Testaments instructing the laity so that they should know ‘the high deeds of the servants of God and may be prompted to imitate them’, or at least to remember them. Images might be said to ‘decorate with beauty the house of the Lord’, but it is difficult to find it stated anywhere that the monumental cycles that still arrest our gazes in many of the churches were executed to ‘illustrate’, or to ‘represent’, or to ‘dramatize’ the liturgy that was celebrated in those sacred edifices
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Swensen, Rolf. "Pilgrims at the Golden Gate: Christian Scientists on the Pacific Coast, 1880––1915." Pacific Historical Review 72, no. 2 (May 1, 2003): 229–63. http://dx.doi.org/10.1525/phr.2003.72.2.229.
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There has never been a social history of Christian Science, a distinctive and controversial new religious group that emphasized metaphysical healing. The group appeared in the United States in the 1870s and 1880s under the leadership of Mary Baker Eddy. This article examines the early rapid growth of Christian Science on the Pacific Coast, for the religion flourished to a greater degree in this health- conscious and socially fluid region than in any other section of the world. Analysis of the occupations of more than 1,000 members and spouses of six Christian Science churches in California, Oregon, and Washington for the years 1905-1907 provides detailed conclusions at variance with previous conjecture. The new evidence shows that Christian Scientists on the Pacific Coast were an ethnically homogeneous, uprooted, and energetic lot from all social levels, with a surprisingly large contingent from the working classes.
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Isiko, Alexander Paul. "Religious Conflict among Pentecostal Churches in Uganda." Technium Social Sciences Journal 14 (November 23, 2020): 616–44. http://dx.doi.org/10.47577/tssj.v14i1.2089.
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Extensive research has been done on Pentecostal churches over the past years. Several studies have focused on their history and robust growth, some on their economic and developmental ethos, while others have focused on their theological stances, and growing political influence in society. Amidst these kinds of studies, is the need to address the overt challenge posed by religious conflict among Pentecostal churches. Whereas there is growing scholarly interest in religious conflict among Christian churches, this has been narrowed to intra-church conflict. However, studies on inter-church conflict, between separate Pentecostal churches, that are independent of each other, are rare. Yet inter-church feuds and conflicts among Pentecostal churches in Uganda occupy a significant part of public space and discourses. Through analysis of both print and electronic media reports and engagement with twenty key informant interviewees, this article sought to establish and analyse the nature, manifestations and root causes of inter-church conflict between Pentecostal churches in Uganda. The study established that Pentecostal pastors are not only the major protagonists of inter-church conflicts but also act as collective agents for the churches in conflict. The study further established that religious conflicts among Pentecostal churches are caused by different ideological inclinations, theological differences notwithstanding, but mainly by the desire to dominate the religious market and by power struggle dynamics within the religious leadership. This tension has a particular impact on society given pastors’ visibility, access to media and their public action in the Ugandan context.
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Halldorf, Joel. "Lewi Pethrus and the Creation of a Christian Counterculture." Pneuma 32, no. 3 (2010): 354–68. http://dx.doi.org/10.1163/157007410x531907.
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AbstractThis article presents and analyzes the life and work of Lewi Pethrus (1884-1974), the leader of the Swedish Pentecostal movement. The argument is that Pethrus created a Christian counterculture in the midst of a secularized Western society. Although a radical congregationalist skeptical toward organization, Pethrus spent most of his life building institutions. The first institutions he created were for the benefit of the spiritual life of Pentecostal congregations and churches. These included a publishing house, an edifying journal, a hymn book, and a school for evangelism. During World War II, however, Nazism and Communism made Pethrus attentive to the dangers of secularization. He now began founding institutions that were part of the broader civil society, such as a daily newspaper, a radio station, a bank, and a political party. His goal was to turn Sweden into a Christian society. He did not achieve this, but what he did leave was the legacy of a Christian counterculture.
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Harris, Helen, Gaynor Gaynor, Carolyn Cole, Vanessa Cressy, Najeeah Smith, Mallory Herridge, Megan Ziegler, Bridges West, and Lindsey Wills. "Addressing LGBTQ+ Inclusion: Challenges, Faith, and Resilience in the Church and her People." Social Work & Christianity 48, no. 1 (February 1, 2021): 75–105. http://dx.doi.org/10.34043/swc.v48i1.177.
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The questions of the reception of and role of Lesbian, Gay, Bisexual, Transgender, Queer, Plus (LGBTQ+) persons in the Christian faith and Christian church have increasingly called for churches and denominations to discern a position on membership, leadership, and participation in the sacraments. Individuals, families, congregations, and denominations are impacted by the differences in perspective, policy, and practice of affirming, including, or excluding LGBTQ+ persons. This article reports on a qualitative research study of 97 interviews in 20 congregations across three denominations exploring difficult conversations, decisions, and the impact of those decisions. The challenges and opportunities in both conversations and decisions are nested in faith perspectives. One significant finding is the role of individual and corporate faith in the resilience essential to both survival and growth. T
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Kung, Lap Yan. "The Trinity, the Church, and China's Harmonious Society: A Politics of Persuasion." Studies in World Christianity 17, no. 3 (December 2011): 237–57. http://dx.doi.org/10.3366/swc.2011.0027.
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Taking seriously Karl Rahner's comment that most Christians in their practical life are ‘mere monotheists’, this paper illustrates and argues how the Trinitarian God is better understood within the model of persuasion, and how this understanding of the Trinitarian God may shape what Chinese society may look like, how Chinese churches engage in a harmonious society, and how the Three-Self churches (official churches) and house churches (non-registered churches) treat one another. This paper has adopted a kind of social Trinitarianism, but it is not necessarily projectionist, for theology is always a human construction based on God's revelation. Bishop Ting has taken a courageous step to construct the Trinitarian God in terms of restoration of relations in order to respond to society, but his attempt is too absorbed by both Yihe Weigui and the ideology of a harmonious society. As a result, Chinese Christianity has been turned into a hexie (accommodating) Christianity. Taking both the cultural resources in terms of the Confucian tradition and the socio-political conditions in terms of the emergence of exchange politics into consideration, this paper suggests the Trinitarian God as a God of persuasion reflected in the Scripture and characterised by dialogue, respect of difference, participation, and good work, provides an alternative to a politics of propaganda and efficiency. This is what the Christian contribution to a harmonious society is.
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Oprean, Daniel G. "The Secularization of the Church." Kairos 14, no. 2 (November 24, 2020): 7–18. http://dx.doi.org/10.32862/k.14.2.1.
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The aim of this paper is to explore a few factors that contribute to the tendency towards secularization in the evangelical churches in Central and Eastern Europe. It further suggests theological remedies to address the causes of secularization. The thesis of this paper is that there are three causes for the tendency towards secularization. First is the secularization of theological education, second is the crisis of ecclesial identity, and third is the secularization of leadership. The first proposal of this paper is that the remedy for the secularization of theological education is redefining theology as communion, theological education as transformation, and theological formation as discipleship. Second, the remedy for the crisis of ecclesial identity that leads to negative identity markers is the replacement of the external conformation model of Christian life (which leads to social isolation, subculturality, and spiritual abuse) with the internal transformation model, which leads to a healthy spirituality and a meaningful theology of mission. Third and finally, the remedy for the secularization of leadership is the rediscovery of the kenotic model of Christian life and ministry.
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Song, Jiying. "Understanding Face and Shame: A Servant-Leadership and Face Management Model." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 1 (January 21, 2019): 19–29. http://dx.doi.org/10.1177/1542305018825052.
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Clergy can have a negative impact on churches and other individuals when they knowingly or unknowingly attempt to save face, that is, try to protect their standing or reputation. The desire to gain face and the fear of losing face and feeling ashamed will likely permeate clergy’s decision-making processes without even being noticed. This study explores the essence of face and face management and the relationship between face management and two characteristics of servant-leadership—awareness and healing—in both Chinese and American churches through the methodology of hermeneutic phenomenology. Prior to this study, to my knowledge, no hermeneutic phenomenological research of face management has been conducted in a church setting. Through a review of the literature, four areas are explored: face and shame, face management, servant-leadership, and face, shame, and face management within the church. This study obtained approval from the Institutional Review Board and informed consent from the participants. Three Chinese and three American Christian ministers were chosen to complete a question sheet and participate in two semi-structured interview sessions. A first cycle of open coding and second cycle of pattern coding were used during data analysis. Face experiences are discussed in light of eight major themes: body, triggers, becoming, face concepts, strategies, emotions, servant-leadership, and the church. Findings from the study help build a servant-leadership and face management model, which can offer an anchored approach for clergy and pastoral counselors to address face and shame and to develop therapeutic interventions.
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Arrington, Aminta. "From Missionary Translation to Local Theological Inquiry: A Narrative History of the Lisu Bible." Studies in World Christianity 25, no. 2 (August 2019): 202–19. http://dx.doi.org/10.3366/swc.2019.0257.
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The Lisu are a largely Christian minority group in south-west China who, as an oral culture, express their faith more through a set of Christian practices done as a group and less through bible reading as individuals. Even so, the Lisu practice of Christianity specifically, and Lisu culture more generally, was profoundly impacted by the written scriptures. During the initial evangelisation of the Lisu by the China Inland Mission, missionaries created a written script for the Lisu language. Churches were constructed and organised, which led to the creation of bible schools and the work of bible translation. In the waves of government persecution after 1949, Lisu New Testaments were hidden away up in the mountains by Lisu Christians. After 1980, the Lisu reclaimed their faith by listening to the village elders tell the Old Story around the fires and reopening the churches that had been closed for twenty-two years. And they reclaimed their bible by retrieving the scriptures from the hills and copying them in the evening by the light of a torch. The Lisu bible has its own narrative history, consisting of script creating, translating, migrating, and copying by hand. At times it was largely influenced by the mission narrative, but at other times, the Lisu bible itself was the lead character in the story. Ultimately, the story of the Lisu bible reflects the Lisu Christian story of moving from missionary beginnings to local leadership and, ultimately, to local theological inquiry.
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Widjaja, Fransiskus Irwan, Candra Gunawan Marisi, T. Mangiring Tua Togatorop, and Handreas Hartono. "Menstimulasi Praktik Gereja Rumah di tengah Pandemi Covid-19." Kurios 6, no. 1 (April 30, 2020): 127. http://dx.doi.org/10.30995/kur.v6i1.166.
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This paper is an analysis of various collective resources to consider the current practice of churches in Indonesia in connection with the Covid-19 pandemic. Government regulations have restricted social gatherings, including worship in churches, to break the chain of the spread of this deadly plague. Finally, worship was held online by adopting internet-based technology to carry out worship in their respective homes. This paper is qualitative research litera-ture to analyze the Covid-19 phenomenon from the perspective of Christian theology. As a conclusion, the church must see the pandemic outbreak as an opportunity to stimulate the rise of house churches through the government's social restriction policy regarding religious worship. The house church is typical of the church carried out by the early church in the Acts.
Abstrak
Paper ini adalah analisis berbagai sumber daya kolektif untuk mem-pertimbangkan praktik gereja-gereja di Indonesia saat ini sehubungan dengan pandemi Covid-19. Peraturan pemerintah telah membatasi pertemuan sosial, termasuk ibadah di gereja demi memutus rantai penyebaran wabah yang mematikan ini. Akhirnya, ibadah pun diadakan secara online dengan mengadopsi teknologi berbasis internet untuk melaksanakan ibadah di rumah masing-masing. Paper ini merupakan penelitian kualitatif literatur untuk menganalisis fenomena Covid-19 ini dari perspektif teologi Kristen. Sebagai kesimpulannya, gereja harus melihat peristiwa wabah pandemi ini sebagai kesempatan untuk menstimulasi bangkitnya gereja rumah melalui kebijakan pembatasan sosial dari pemerintah terkait ibadah keagamaan. Gereja rumah merupakan tipikal gereja yang dilakukan oleh gereja mula-mula di dalam Kisah Para Rasul.
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Hidajat, Djeffry. "Gereja Di Rumah: Kontekstualisasi Fungsi-Fungsi Rumah Dalam Masa Perjanjian Baru Untuk Pekabaran Injil." Veritas : Jurnal Teologi dan Pelayanan 17, no. 2 (December 1, 2018): 107–17. http://dx.doi.org/10.36421/veritas.v17i2.310.
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Gereja dalam Perjanjian Baru adalah gereja di rumah. Mengapa murid-murid Yesus dan Paulus menggunakan rumah untuk kegiatan gereja? Mereka menggunakan rumah karena rumah adalah unit sosial, ekonomi dan religius. Ibadah dan pengajaran rohani biasa diadakan dalam rumah-rumah pada waktu itu. Karena fungsi sosial dan ekonominya, rumah juga membuka kontak dan komunikasi bagi para penginjil untuk memberitakan tentang Injil Yesus Kristus kepada jaringan sosial rumah di mana mereka melayani. Dengan demikian murid-murid Yesus dan Paulus telah melakukan upaya kontekstual yang cerdas dengan menggunakan rumah untuk membangun komunitas Kristen sekaligus pekabaran Injil. Terbukti kekristenan diterima secara luas dengan pendekatan gereja di rumah ini di tiga abad pertama sejarah kekristenan.
Kata-kata kunci: Kontekstualisasi, Gereja Rumah, Oikos, Komunitas Kristen, Pekabaran Injil
The churches in New Testament times met together within houses. Why did Jesus’ disciples and Paul utilize the house for the church’s activities? They did so because the house was the foundational unit pertaining to the social, economic and religious structures of society. The house was a common place that could be used for worship and religious teaching. Moreover, because of the social and economic functions of the household, the house provided a sphere of easy interaction and communication with others in order to evangelize them with the Gospel of Jesus Christ. Thus, the disciples and Paul are facilitating contextualized structures in their use of the house unit for the building of Christian community and evangelization. This effectiveness can be evidenced by the wide acceptance of Christianity throughout the first three centuries of Christianity.
Keywords: Contextualization, House Church, Oikos, Christian Community, Evangelism
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Banda, Collium. "The Interplay between the Christian Sacralization of Human Authority and Political Repression in Zimbabwe." Religion and Theology 16, no. 3-4 (2009): 207–45. http://dx.doi.org/10.1163/102308009x12561890523636.
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AbstractThe reigning scandal in Zimbabwe is the simultaneous growth of Christianity and political repression, begging one to wonder why increased Christian presence has not resulted in social and political transformation. The answer can be found in the Christian sacralization of human authority and the uncritical interpretation of Romans 13:1–5 common in some leading churches. The resulting uncritical submission to repressive authority of the "anointed men of God" and the fear of holding them accountable for their questionable leadership has incapacitated Christians to challenge and address this growing political repression. Furthermore, the Christian leaders who have sacralized their authority have been in the forefront of the legitimization of President Robert Mugabe's repressive rule. Robert Mugabe has been presented as the anointed leader of Zimbabwe who should be submitted to at all costs. To promote democracy and good governance, the church must shift her paradigm to be inclusive of the full counsel of Scripture. By desacralizing human authority the church will empower the Christian community to hold church and political leaders accountable for their abuse of power. This is necessary if the African Renaissance's quest for African human legitimacy is to be realised.
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Merkley, Paul. "The Vision of the Good Society in the Social Gospel: What, Where, and When is the Kingdom of God?" Historical Papers 22, no. 1 (April 26, 2006): 138–56. http://dx.doi.org/10.7202/030968ar.
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Abstract The Progressive years, from the 1890s to 1919, were the last period of American history during which the “national faith” was publicly proclaimed in the political arena. By the 1930s, politicians excused themselves from appearing on platforms with the ministers and the symbols of Christian faith. Protestant clergymen owed their lease on the attentions of the politicians and the voting public of those years to the intellectuals' patience with the liberal preachers ' reinterpretation of the agenda of progress in terms of the imminent, poslmillenial “Kingdom of God.” Meanwhile, the spectacular advance of premillenialism in the ranks of the laity embarrassed the clergy by exposing the gulf between the liberal-philosophic commitments of the learned leadership and the continued investments of the laity in a supernaturalist understanding of the Christian faith. The vehemence of the Social Gospelers ' denunciation of premillenialism is the best clue to their determination not to accept the reality that would henceforth govern the life of the churches: that Christian faith and doctrine no longer belonged in the general culture.
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White, Chris. "Appropriating Christian History in Fujian: Red Tourism Meets the Cross." Studies in World Christianity 23, no. 1 (April 2017): 35–50. http://dx.doi.org/10.3366/swc.2017.0168.
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In the early years of China's Civil War, the Communist army and leadership sought refuge from Nationalist troops in the remote western district of Fujian Province known as Tingzhou. Here, for over three years, the leaders of the fledgling Communist Party, including Mao Zedong and Zhou Enlai, occupied the city's Christian hospital and church. Because of the importance of this period in CCP historical lore, these buildings today are national-level protected sites and promoted in ‘red tourism’ junkets that visit sites central to the revolution. Despite its close connection to CCP history, the church building in the county town today is a functioning religious site – the only registered church in the county town – and this has created an interesting dynamic for both the local state and church as both sides hope to capitalise on the historic significance of the Christian property. This article, in providing a brief background on the Tingzhou Church, suggests that this case reflects a new willingness in China to acknowledge and promote Christian history. Furthermore, the article argues that churches are becoming increasingly adept at realising the value the state sees in their heritage and use this in their negotiations with governing authorities.
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Gros, Jeffrey. "It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar." Pneuma 34, no. 2 (2012): 167–84. http://dx.doi.org/10.1163/157007412x639870.
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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.
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Mulya, Teguh Wijaya. "THOU SHOULD SUBMIT TO YOUR HUSBAND: GENDER-ROLE IDEOLOGY OF CHURCH LEADERS IN INDONESIA." Sosial & Humaniora 5, no. 2 (June 22, 2012): 76. http://dx.doi.org/10.24123/jsh.v5i2.685.
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Patriarchal culture has infiltrated many social, psychological, and historical aspects of Indonesian societies, including religious life. This study focuses on gender-role ideology of church leaders in Surabaya, Indonesia. As the second largest religion in Indonesia, Christian teachings inf luence 9.5% (or more than 19 million people)of Indonesian population. In this study, eight leaders of eight churches in Surabaya are involved in semi structured interviews, in order to reveal various aspects of their gender-role ideology. The member of these churches range from 1,000 to 17,000 people. The total number of people committed in these churches exceeds 30,000 people. The results show that most of the leaders believe in moderately egalitarian gender-role ideology. The most egalitarian aspects are privilege of man and household utility, while the mos t traditional are primacy of husband as breadwinner. The strongest traditional view – which is often overlooked by gender theories – is regarding the preference of male leadership both in spiritual, church, and family context. This is due to a Bible verse, Ephesians 5:22 – the most frequently cited verse by these church leaders in explaining male -female relationship – which explicitly states: “Wives, submit to your husbands as to the Lord”. Although there are feminist interpretations on that verse, they are not known by most of these leaders. Feminist theology is still aminority approach in interpreting Bible among churches in Indonesia. The implications of these findings are discussed.
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Chow, Alexander, and Jonas Kurlberg. "Two or Three Gathered Online: Asian and European Responses to COVID-19 and the Digital Church." Studies in World Christianity 26, no. 3 (November 2020): 298–318. http://dx.doi.org/10.3366/swc.2020.0311.
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In the midst of the COVID-19 pandemic, there has been a rapid increase in the use of digital technology by Christian communities worldwide. This paper offers a cross-continental analysis of how churches in Asia (Hong Kong and Singapore) and Europe (the United Kingdom and Sweden) understand and choose to implement (or resist) online services or Mass. Undoubtedly, there are practical reasons behind differences which can be observed, such as the technological readiness found amongst church leadership and laity, and past experiences of public health crises, such as the 2002–2004 SARS outbreak. However, accompanying these developments are debates around the theological implications of digitising church ministries, and the general concern that the digital church is somehow not ‘church’ or, even, not ‘Christian’. Different contextual perspectives help us to understand that the digital church offers a new dimension of the church embodied and, therefore, one that has the potential to live out the missio Dei within and beyond the COVID-19 pandemic.
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Asamoah-Gyadu, Johnson Kwabena. "Faith, An Alien and Narrow Path of Christian Ethics in Migration." Exchange 43, no. 1 (March 13, 2014): 68–88. http://dx.doi.org/10.1163/1572543x-12341303.
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Abstract The rise of African immigrant communities in the diaspora, especially in Europe and North America, have contributed significantly to the renewal of Christian presence in those contexts. There are significant numbers of the membership of African immigrant congregations who are economic migrants and whose immigration statuses have not been regularized. The average undocumented migrant lives a very difficult life due to the inability to provide authentic papers for work. This affects the lives of immigrants in several ways, including access to healthcare and education for children. In those circumstances the temptation to survive by assuming false identities is very strong. The mission of immigrant churches includes the provision of ‘protection’ for their vulnerable members who need to survive a physically precarious diaspora. That African immigrants often reinterpret their problems in terms of attacks from supernatural forces and envious witches at ‘home’ in Africa informs the approach of the leadership to care and counselling. This paper proposes to identify the pastoral problems of African immigrant Christians within the context of situation ethics and how the inability to regularize their stay in Europe and North America affects Christian morality and mission in ‘alien lands’.
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Haryono, Timotius. "Model Pemuridan Berbasis Keluarga Era New Normal Pandemi Covid-19." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 2 (April 15, 2021): 307–24. http://dx.doi.org/10.30648/dun.v5i2.366.
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Abstract. New normal era, with social and physical distancing, has made Christian Javanese family difficult in fulfilling their spirituality need. The churches have tried to fill their need by online service but still had problem. Family based discipleship proposed to solve this problem. Family based discipleship implementation in Christian Javanese family was obstracted by leadership, interpretation, and subject matter problems. This research aimed to develop a family-based discipleship model for Christian Javanese family at New Normal era Covid-19 pandemic by promoting a correct, easy, and right Bible interpretation. This research is an applied research with qualitative approach and fenomenology theology. Finally, this research proposed family - storytelling - inductive discipleship model for Christian Javanese family at new normal era.Abstrak. Era New normal dengan social and physical distancing, membuat keluarga Jawa Kristen kesulitan memenuhi kebutuhan kerohaniannya. Gereja mencoba memenuhi kebutuhan tersebut dengan ibadah online namun masih bermasalah. Pemuridan berbasis keluarga diusulkan untuk menyelesaikan permasalahan ini. Penerapan pemuridan berbasis keluarga pada keluarga Jawa Kristen terhalang masalah kepemimpinan, penafsiran, dan materi pemuridan. Penelitian ini bertujuan untuk menemukan model pemuridan berbasis keluarga bagi keluarga Jawa Kristen di era new normal pandemi Covid-19 dengan interpretasi Alkitab yang benar, mudah dan tepat. Penelitian ini merupakan penelitian terapan dengan pendekatan kualitatif dan paradigma hermeneutik fenomenologi. Penelitian ini menemukan model pemuridan keluarga - bercerita - induktif sebagai model yang cocok bagi pemuridan keluarga Jawa Kristen di era new normal.
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Bellah, Robert N. "Cultural Barriers to the Understanding of the Church and Its Public Role." Missiology: An International Review 19, no. 4 (October 1991): 461–73. http://dx.doi.org/10.1177/009182969101900406.
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The Lockean myth upon which American social life is based presents a fundamental challenge to the churches. The freedom of the solitary individual and the establishment of government by social contract have repercussions for political, economic, and religious life. Christian leadership is faced with the difficulty of communicating the deep social realism of biblical religion to an individualistic culture. This individualistic heritage, so susceptible to defining the human as relentless market maximizer, has reduced the notion of common good to that of the sum of individual goods. “Consumer Christians” may see the church as simply existing to “meet their needs,” but having no claim to their commitment and loyalty. The church's calling is to demonstrate how different its understanding of human existence is from that of the surrounding culture.1
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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
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Grandy, Gina, and Tatiana Levit. "Value co-creation and stakeholder complexity: what strategy can learn from churches." Qualitative Research in Organizations and Management: An International Journal 10, no. 3 (September 14, 2015): 243–73. http://dx.doi.org/10.1108/qrom-03-2014-1205.
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Purpose – The purpose of this paper is to extend understandings of the demand-side view of strategy and how organizations co-create value with stakeholders. Through an iterative process of theory development, data collection, data analysis and writing, the authors propose a value co-creation perspective that more fully takes into account stakeholder complexity. Design/methodology/approach – The empirical data derives from a wider exploratory study on value creation and competitive advantage in Christian churches in Canada. Here the authors explore one case study from that wider study and analyze interviews with church members and leaders. Findings – The authors discuss two mutually constitutive processes of value co-creation, building a culture of community and enacting relational and shared leadership. Research limitations/implications – The authors propose a stakeholder-complex understanding of value creation where stakeholders can enact multiple roles, often simultaneously, in co-creation and where products/services are consumed for their symbolic, rather than material value. Further, co-creation may involve ongoing interactions and value creation can occur in non-monetary transactions. Originality/value – The authors offer, through an empirical exploration of a religious organization, an illustrative account of how value co-creation might be tied to stakeholder complexity. This study stretches the boundaries of mainstream strategy research by challenging two fundamental assumptions: that stakeholder roles must be distinct and that “value” must be clearly defined and explicitly linked to exchange value.
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Black, Joseph William. "Offended Christians, Anti-Mission Churches and Colonial Politics: One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya." Journal of Religion in Africa 43, no. 3 (2013): 261–96. http://dx.doi.org/10.1163/15700666-12341257.
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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of Western versions of Christianity led Nganda and other early leaders to seek out a nonmission form of Christianity that reflected the ancient purity of the early church. Nganda tells the story of how a schismatic archbishop of the African Orthodox Church provided the initial leadership for the nascent Orthodox movement. Nganda charts the interrelatedness of the search for an ecclesiastical identity and the decision to align with the Alexandrian Patriarchate and the growing political conflict with the Kenyan colonial authorities. The paper concludes with Nganda’s description of the Orthodox Church’s response to the declaration of Emergency in 1953, along with the hardship and suffering that the subsequent ten years of proscription imposed.
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Baits, Abdul. "Respon Masyarakat Muslim Terhadap Keberadaan Umat Kristen di Cikawungading Cipatujah Tasikmalaya Tahun 1996-2019." Historia Madania: Jurnal Ilmu Sejarah 3, no. 1 (August 27, 2020): 69–92. http://dx.doi.org/10.15575/hm.v3i1.9396.
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This study aims to explain how the Muslim community responded to the presence of Christians in Cipatujah, as it is known that Christians came to Cipatujah around 1936, namely Javanese people from Salatiga who were brought by the leadership of a Dutch missionary named Tuan A. Van Emmerik. The method used in this research is the historical method by carrying out the stages starting from data collection (heuristics), levers (criticism), interpretation (interpretation) and writing (historiography). Data collection techniques used in this research are text study, observation. and interviews. The results of this study show that there have been ups and downs of relations between Muslims and Christians in Cipatujah. This can be seen from several conflicts that have occurred from the riots in 1996 to the burning of churches and Christian settlements in 2001. Keywords: Response, Muslims, Christians, Cipatujah.
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Roman, Frankiv, and Didula Yaroslav. "HISTORICAL AND CARTOGRAPHIC MATTERS FOR LOCALIZATION OF A SOME OF NON-EXISTENT CHURCHES IN PRZEMYSL." Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 3, no. 1 (June 15, 2021): 123–30. http://dx.doi.org/10.23939/sa2021.01.123.
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As a result of the analysis of descriptive, iconographic and cartographic material, the location of several non-existent temples of the Eastern Christian tradition in Przemyśl was determined and clarified. According to research, St. Trinity Church was located in a rectangle close to the square, now occupied by a residential building on Y. Slovatsky, 13 street (the so-called "rabbi's house"). Based on descriptions and cartographic materials, it is established that the locating of St. Michael Church on Pidzamche should consider significant changes in relief, which are associated with natural and anthropological factors. The most probable location of the building can be considered in the contemporary slope between the present highway №28 and Senkevycha Street in the place of its deviation to the right. Thus, we can assume that the perspective of the street before this deviation once rested on the entrance to the missing temple. With the involvement of archaeological research, descriptive and illustrative interpretations of the so-called "obelisk of Jagiello", it was determined that the location of the ancient church of St. Nikolas on Pidzamcha can be the area of houses №11 and №13 on Mateyka Street with probable variations, including a part of the present street.
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Rajan, Benson, and Devaleena Kundu. "Churching Online: A Study on Religious Authority and Tourism in a Digital Age." Atna - Journal of Tourism Studies 14, no. 1 (January 1, 2019): 47–82. http://dx.doi.org/10.12727/ajts.21.4.
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Christian churches in India with their growing access to digital technology have brought along promises to im-prove the interface between religion and society. This study looks at the Assemblies of God Fellowship (AGF), a popular youth church in Ahmedabad, Gujarat which has utilised the digital space to create an experience of engaging with the spiritual. This study contributes to-wards an ethnographically researched narrative of the church and its role in the domain of digital tourism, the manner in which religious authority negotiates the influx of the Internet. The research focusses on ways in which online communications shape religious meanings, identi-ties, expressions of religiosity, and contemporary notions of tourism. AGF‘s inclusion of the online in its day-to-day faith practices along with its establishment of new units such as the ‗media team‘ has led to the emergence of a media-savvy leadership.
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Carvalhaes, Cláudio. "‘Gimme de kneebone bent’: Liturgics, Dance, Resistance and a Hermeneutics of the Knees." Studies in World Christianity 14, no. 1 (April 2008): 1–18. http://dx.doi.org/10.3366/e1354990108000026.
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Shall we all dance to the Lord? But what Lord? To whose Lord shall we bend our knees in prayer, honour, dance and praise? Can our knees be naked? Can we open our legs? How much skin can we show without apologizing? Are we allowed to get the sensuous fever while dancing a tango, a salsa, or a samba? How should our knees behave in the house of the Lord? And whose house is God's house? Is there a proper way to dance in a worship service? What parts of our bodies can we move without distressing the proper liturgical order rooted in respect, faith, rationality, tradition and good manners? Our knees connect liturgy with ecclesiology, theology, colonialisation, dance and bodies. I was asked to write about dance in Brazil/Latin America, perhaps because Brazil is well known for its dancing spirit, as one can see in our carnival, samba, joy and beautiful women. All of that is true. But the task for this article was more specific. I had to write about dance within Christian communities. Then, the whole aspect of dance was turned upside down in my head. In truth, we do not dance in historic Protestant churches in Brazil and in that regard, we do not differ one inch from many of our brothers and sisters in Edinburgh, Rome, Geneva or the United States – at least when dance is concerned. We just do not dance. Only our Pentecostal brothers and sisters can dance.