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1
Octavianus, Jonathan. "Transisi Kepemimpinan Dalam Alkitab." Journal Kerusso 1, no. 1 (March 15, 2016): 16–38. http://dx.doi.org/10.33856/kerusso.v1i1.44.
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As every epoch there are there a transition time, on Old Testament like Moses with Joshua, Joshua selected by God an supported fully by Moses, Conversely Moses have liberally to be changed. Like Elijah to Elisha too.Pattern on New Testament there are an examples of transition time too, like Jesus Christ to His Disciples, an transition from Paul to his successor Timothy. This is a heart and soul a big leader, and shall all leadership owners shepherd in church, Christian institution, etc.Which most be remembered in transition of leadership, that people of God leadership, about who will lead, who continue leadership, like a principle in biblical, hence a role of God, is determinant an anoint man which be selected the absolute God choice and constitute all other, but a succession router leader is which have been selected His own. An can be anointed in front of believers.
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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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Tunheim, Katherine A., and Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops." Advances in Developing Human Resources 18, no. 2 (April 12, 2016): 204–22. http://dx.doi.org/10.1177/1523422316641896.
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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the next two decades, more needs to be written and understood about women church leaders, such as Lutheran bishops. The purpose of this study was to explore the journeys of women who achieved the office of bishop, to glean what can be learned for the benefit of other women who might be called to these higher levels of leadership in the church. The Solution This research suggests that 70% of the ELCA women bishops interviewed had unique career journeys, important spouse support, few women mentors, many challenges, and key leadership competencies required for the role. These findings can be helpful to future Lutheran and other Christian church leaders. It can help current and future women bishops understand what is expected in the role so they can be more successful in it. Leadership development recommendations are also suggested for seminary and higher education administrators and educators. The Stakeholders This research contributes to the literature in human resource development (HRD) by concentrating on the experiences of women leaders in the church—specifically women who have achieved the office of Bishop of the ELCA. The findings offer insights that can benefit scholars and practitioners alike, as well as current and future women leaders across the globe, in the church setting as well as other settings.
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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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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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Foppen, Annemarie, Stefan Paas, and Joke van Saane. "Personality Traits of Church Planters and Other Church Leaders in Europe (II)." Journal of Empirical Theology 31, no. 2 (November 21, 2018): 288–308. http://dx.doi.org/10.1163/15709256-12341377.
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Abstract In search of a renewal of their mission in the secularized West, an increasing number of (Protestant) churches have embarked on the creation of new faith communities with a strong missionary purpose. This entrepreneurial approach of mission raises a number of questions, among which the issue of leadership is paramount. Currently, however, very little reliable empirical research has been done among faith entrepreneurs, or ‘church planters’, in Europe. In this article the personality dimensions of 215 church planters are compared with 307 ‘regular’ church leaders (pastors), based on the so-called ‘Big Five’ personality test. Independent samples t-tests showed that church planters are significantly more extravert, open to new experiences, and conscientious than ‘regular’ pastors, and significantly less neurotic, while scores on agreeableness are more or less similar. These results are discussed with a view to existing literature on church planting and entrepreneurship in the West.
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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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Sigo, Welly. "Role Model Kepemimpinan Transformasional Berdasarkan 2 Raja-raja 18:1-8 pada Borneo Evangelical Mission Sarawak." Angelion: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (June 15, 2021): 1–17. http://dx.doi.org/10.38189/jan.v2i1.117.
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The leadership factor greatly determines the progress and success of an organization. During the same period as the Borneo Evangelical Mission (BEM) Synod, which has reached 93 years this year. It was time for BEM to evaluate existing leadership, both related to institutionalization, administrative systems and service programs. This research is a qualitative research with historical and phenomenological analysis, which uses observation, documentation, and interview techniques. The data analysis model used is descriptive analysis using the perspective of Christian leadership to find a suitable model for future BEM leaders. The purpose of this study was to determine the role model of transformational leadership based on biblical principles taken from 2 Kings 18: 1-8 to become a role model for the leadership of BEM Sarawak, especially in every level at the central and regional levels. Of course this research will also indirectly impress the leadership in the rankings of local churches and ministries that are available in BEM Sarawak. This study aims to find the principles of biblical leadership practice, and to provide answers to biblical principles for leaders and congregations to continue to play an active role in the ministry through the opportunities God has given them. Practically the results of this research can help the leaders of BEM Sarawak to lead the congregation to mobilize all congregations to become involved as channels of God's love to this world.Faktor kepemimpinan sangat menentukan kemajuan dan keberhasilan sebuah organisasi. Selama kurun waktu bersamaan dengan usia Sinode Borneo Evangelical Mission (BEM) yang sudah mencapai 93 tahun pada tahun ini. Tiba masanya untuk BEM melakukan evaluasi terhadap kepemimpinan yang ada, baik yang berkaitan dengan pelembagaan, sistem administrasi dan program pelayanan. Penelitian ini merupakan penelitian kualitatif dengan analisis historis dan fenomenologi, yang menggunakan teknik observasi, dokumentasi, dan wawancara. Model analisis data yang digunakan ialah analisis deskriptif dengan menggunakan perspektif kepemimpinan Kristen untuk menemukan model yang sesuai bagi pemimpin BEM akan datang. Tujuan penelitian ini adalah untuk mengetahui Role Model kepemimpinan transformasional berdasarkan prinsip Alkitab yang diambil dari 2 Raja-Raja 18:1-8 menjadi role model bagi kepemimpinan BEM Sarawak khususnya di setiap peringkat di pusat dan daerah. Sudah tentu penelitian ini juga secara tidak langsung akan memberi kesan kepada kepemimpinan di peringkat gereja-gereja lokal dan bidang-bidang pelayanan yang sedia ada di dalam BEM Sarawak. Penelitian ini bertujuan menemukan prinsip-prinsip pelaksanaan kepemimpinan yang Alkitabiah, dan memberi jawaban terhadap prinsip Alkitabiah kepada pemimpin dan jemaat agar tetap berperan aktif di dalam pelayanan melalui kesempatan yang Tuhan anugerahkan. Secara praktis hasil penelitian ini dapat membantu para pemimpin BEM Sarawak untuk memimpin jemaat untuk mengerakkan semua jemaat untuk terlibat menjadi saluran kasih Allah kepada dunia ini.
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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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Lindenfeld, David. "The varieties of Sioux Christianity, 1860–1980, in international perspective." Journal of Global History 2, no. 3 (November 2007): 281–302. http://dx.doi.org/10.1017/s174002280700229x.
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AbstractThe paper analyses the multiple ways in which the Sioux have dealt with missionary Christianity between roughly 1860 and 1980, placing this in an international perspective. It addresses the question of how and why Christianity became pervasive among the Sioux despite the avowed purpose of missionaries to extirpate Native culture. It contends that the churches willy-nilly preserved many elements of that culture and provided leadership opportunities for Natives that were not available through other institutions. It examines this process in the light of several interpretations of missionary encounters drawn from other cases, both in North America and Africa. While the Sioux exhibited a variety of ways of adapting to Christianity and combining it with their native religion, the most prominent strategy was dual participation, the simultaneous separate practice of the two. ‘Most Sioux people maintain membership in, and belief in the efficacy of, some Christian denomination.’Raymond J. De Mallie and Douglas R. Parks, 19871‘A very small percentage of Native Americans are practicing Christians.’William Baldridge, 19932
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Musoni, Phillip, and Paul Gundani. "EASTER CELEBRATIONS WITH A DIFFERENCE: A CRITICAL STUDY OF THE JOHANE MASOWE CHISHANU YENYENYEDZI APPROACH TO THE EVENT." Studia Historiae Ecclesiasticae 42, no. 1 (September 5, 2016): 22–35. http://dx.doi.org/10.25159/2412-4265/422.
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The celebration of Easter has become a universal event within the Christian liturgical calendar and aims to commemorate the passion, death, burial and resurrection of Jesus Christ. Messages on the passion, death, burial and resurrection of Jesus Christ are vigorously proclaimed throughout the holy week, which usually begins on a holy Thursday ending on a resurrection Sunday (Easter Sunday). Some Churches will even dramatise the events that led to the death of Jesus Christ and how He was crucified on the cross. Apparently, the purpose of these ritual re-enactments is to capture the minds of the congregants on how their Saviour suffered and eventually died on the cross to bring salvation to humanity. Invariably, on resurrection Sunday, the services will end with a ritual of Holy Communion. However, while other Christian denominations commemorate the death, burial and resurrection of Jesus Christ at Easter, we have noted that the Johane Masowe Chishanu yeNyenyedzi Church celebrates ‘Easter’ with a difference. For them ‘Easter’ is the time to remember the ‘Fathers of the Faith’, i.e. the messianic leaders whom God raised to give leadership and guidance to the church. Every Easter, the Johane Masowe Chishanu yeNyenyedzi ReligiousMovement commemorates deliverance from evil spirits, which was made possible through the charismatic leadership of Shonhiwa Masedza (Johane), founder of the original ‘Church’; Mudyiwa Dzangara (Emanuere), second from Johane; and Sanders Nhamoyebonde (Sanders/Nyenyedzi), third from Johane.In the view of the Church adherents, Jesus Christ was sent by God to deliver people of mhiri yegungwa (overseas), i.e., the whites and the Jews, whilstMasedza, Mudyiwa and Nhamoyebonde were sent by God to deliver Africans.It is against this background that this study seeks to delve deeper into this religious movement’s unique ways of celebrating the memory of their spiritual leaders during Easter commemorations. Interviews and participant observation are the key tools used for data collection, since this movement under study has no written documents.
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Rychetská, Magdaléna. "Thirty Years of Mission in Taiwan: The Case of Presbyterian Missionary George Leslie Mackay." Religions 12, no. 3 (March 12, 2021): 190. http://dx.doi.org/10.3390/rel12030190.
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The aims of this paper are to analyze the missionary endeavors of the first Canadian Presbyterian missionary in Taiwan, George Leslie Mackay (1844–1901), as described in From Far Formosa: The Islands, Its People and Missions, and to explore how Christian theology was established among and adapted to the Taiwanese people: the approaches that Mackay used and the missionary strategies that he implemented, as well as the difficulties that he faced. Given that Mackay’s missionary strategy was clearly highly successful—within 30 years, he had built 60 churches and made approximately 2000 converts—the question of how he achieved these results is certainly worth considering. Furthermore, from the outset, Mackay was perceived and received very positively in Taiwan and is considered something of a folk hero in the country even today. In the present-day narrative of the Presbyterian Church in Taiwan, Mackay is seen as someone whose efforts to establish an independent church with native local leadership helped to introduce democracy to Taiwan. However, in some of the scholarship, missionaries such as Mackay are portrayed as profit seekers. This paper seeks to give a voice to Mackay himself and thereby to provide a more symmetrical approach to mission history.
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Vysoven, Oksana. "CAUSES AND CONSEQUENCES OF THE BAPTIST MOVEMENT’S DIVISION IN UKRAINE." Almanac of Ukrainian Studies, no. 24 (2019): 108–13. http://dx.doi.org/10.17721/2520-2626/2019.24.19.
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The article analyzes the causes and consequences of the split in the evangelical-Baptist environment in the 1960s; found that one of the main causes of the split in the bosom of evangelical Baptist Christians was the destructive influence of state authorities on religion in general, and Christian denominations in particular when initiated by state bodies of the union of Protestant religious communities under the auspices of the All-Union Baptist Council Church for organization under control of special services bodies; it has been proved that the conflicts between the leadership of the Verkhovna Rada and the Council of Churches were artificial. The confrontations among the believers were mainly provoked by SSC agents and secret services, and were only in the hands of the Communist Party regime, which helped him control events, pacify some and repress others; it is proved that under the influence of the movement for the independence of the church from the state headed by «initiators», the regime has been operating since the second half of the 1960s. gradually began to ease the pressure on officially registered communities of evangelical Baptist Christians. Prayer meetings began to be attended by teens, and ordinary members and members of other congregations were allowed to preach. As a result of these changes and some easing of tensions between the church and the government, many believers and congregations began to return to the official union governed by the ACEBC, without wishing further confrontation; it is shown that the internal church events of the 60's of the twentieth century, which were provoked by the SSC special services and led to the split of the EBC community, reflected on the position and activities of the EBC Church and in the period of independence of Ukraine, the higher leadership of the split community (the ACEBC and the Church Council) and could not reconcile and unite in a united union. This significantly weakens their spiritual position in today's globalized world, where cohesion and competitiveness play an important role.
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Wong, Briana. "Longing for Home: The Impact of COVID-19 on Cambodian Evangelical Life." Studies in World Christianity 26, no. 3 (November 2020): 281–97. http://dx.doi.org/10.3366/swc.2020.0310.
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In Cambodia, the government's response to the COVID-19 crisis intersected with religious practice this year, as April played host both to the Christian Holy Week and the Cambodian New Year holiday, rooted in Cambodian Buddhism and indigenous religions. Typically, the Cambodian New Year celebration involves the near-complete shutting down of Phnom Penh, allowing for residents of the capital city to spend the New Year with their families in the countryside. Many Christians stay with their parents or other relatives, who remain primarily Theravada Buddhist, in the rural provinces throughout Holy Week, missing Easter Sunday services to participate in New Year's festivities at their ancestral homes. In light of the government's precautionary cancellation of the all-encompassing festivities surrounding the Cambodian New Year this spring, Christians who have previously spent Easter Sunday addressing controversial questions of interreligious interaction notably focused this year, through online broadcasting, on the resurrection of Jesus. In the United States, the near elimination of in-person gatherings has blurred the boundaries between the ministry roles of recognised church leaders and lay Christians, often women, who have long been leading unofficial services and devotionals over the phone and internet. In this article, I argue that the COVID-19 crisis, with its concomitant mass displacement of church communities from the physical to the technological realm, has impacted transnational Cambodian evangelicalism by establishing greater liturgical alignment between churches in Cambodia and in the diaspora, democratising spiritual leadership and increasing opportunities for interpersonal connectedness within the Cambodian evangelical community worldwide.
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Ronda, Daniel. "Kepemimpinan Kristen Di Era Disrupsi Teknologi." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 3, no. 1 (January 30, 2019): 1. http://dx.doi.org/10.46445/ejti.v3i1.125.
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Daniel Ronda, Christian Leadership in the Era of Technology Disruption. The fast development of the technology cannot be avoided, but now these fast developments are facing disruption. However, These developments have both positive and negative impact. Related to Christianity, the disruption of technology needs to be addressed properly. Therefore, this article try to gives some direction to empower the Christian leaders in this era of technological disruption. The study of this article is using literatures to analyze the nature of technology disruption, then presents some conceptual framework for the Christian leaders on how to deal with technological disruption. The author proposes several roles of Christian leaders that need to be carried out in the surprisingly fast changing era, such as a spiritual approach where The Word of God is a must to be a guidance to this era, an educational approach because in the era of technological disruption there is a big gap between innovation of technology and readiness of people to deal with, an integrity approach in using all kind of new technology that brought moral issues, a benefit approach in facing the diversity of technology benefits, and a humanistic approach is to relate personally with other people which is more important than any kind of relatonship in using technology. Daniel Ronda, Kepemimpinan Kristen Di Era Disrupsi Teknologi. Teknologi yang terus berkembang merupakan sebuah perkembangan yang tidak dapat dihindari, tetapi saat ini perkembangan tersebut menyebabkan terjadinya disrupsi. Perkembangan tersebut dapat berdampak secara positif maupun negatif. Dalam kaitannya dengan kekristenan, disrupsi teknologi perlu disikapi. Oleh sebab itu, artikel ini memberi arah untuk memberdayakan peran pemimpin Kristen di era disrupsi teknologi ini. Kajian yang digunakan dalam artikel ini adalah literatur yang menganalisis tentang disrupsi teknologi, kemudian mengemukakan sebuah kerangka konsep peran pemimpin Kristen di era disrupsi teknologi. Penulis mengusulkan beberapa peran pemimpin Kristen yang perlu dilakukan mengahadapi era yang berubah secara mengejutkan, antara lain: melakukan pendekatan spiritual di mana firman Tuhan adalah sebuah keharusan sebagai pedoman dan penuntun menghadapi era ini, melakukan pendekatan edukatif karena di era disrupsi teknologi ada kesenjangan antara inovasi dan kesiapan manusia untuk bersaing, melakukan pendekatan integritas dalam memanfaatkan teknologi, menggunakan pendekatan azas manfaat dalam meng-hadapi disrupsi teknologi, dan melakukan pendekatan yang humanistik.
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Fajar, Muh. "POWER AND SOLIDARITY REFLECTED IN THE USE OF PRONOUNS PORTRAYED IN HYBRID POLITICAL DISCOURSE." JEELL (Journal of English Education, Linguistics and Literature) 5, no. 2 (February 27, 2019): 57. http://dx.doi.org/10.32682/jeell.v5i2.991.
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This research examined power and solidarity reflected in the use of pronouns in President Barrack Obama’s presidential speech at the University of Indonesia by applying critical discourse analysis. The speech can be called as a hybrid political discourse individual because he was a hybrid, an ex-Indonesian. Power and solidarity in hybrid political discourse can be explored by analysing language usage in speech and wordings in speech texts. Furthermore, the analysis of language usage to examine power and solidarity has a close relation to ideology. Power and solidarity are like two sides of a coin. There will be an ambiguity of determing power or solidarity used by one participant to another in delivering utterances. Power and solidarity were linguistically expressed by President Obama in his speech at University of Indonesia in the use of pronouns. He used power to show America’s hegemony toward Indonesia and solidarity to to minimize the gab between America and Indonesia. President Obama used power and solidarity in order that Indonesian people will accept him (America) as friend, to show that there is no fight between America (western people/christian) and Indonsia (moslem world). Moreover, Obama applied these expressions are to secure the America’s politics against for terrorism, America wanted that Indonesia will be its friend to fight terrorism and moslem radicals, and Indonesia will be a big new markets for the American’s goods. Thus, the phenomenon of solidarity, in this sense, cannot be meant only that President Barrack Obama was familiar and close with Indonesia people, but he has another agenda in order that the US interests in Indonesia will be accepted by The Indonesian People. Furthermore, Obama has any concessions that he should do this in order to ‘demonstrate’ that America would like to teach their moral, their ideas, their values and political leadership in the general public, particulary their central claim to political legitimacy.
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Natar, Asnath N. "Perempuan Dalam Kepemimpinan Agama: Pengalaman Kristen." Musãwa Jurnal Studi Gender dan Islam 18, no. 2 (July 30, 2019): 133. http://dx.doi.org/10.14421/musawa.2019.182.133-147.
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Saat ini perempuan yang menjadi pemimpin sudah semakin meningkat di hampir semua aspek kehidupan. Negara Indonesia pernah dipimpin oleh presiden perempuan dan saat ini kaum perempuan juga ada yang menjabat sebagai walikota, bupati, camat dan kepala desa di beberapa daerah. Mereka juga mengisi kursi-kursi di badan legislatif dan menjabat sebagai pimpinan di lembaga-lembaga pemerintah dan perusahaan-perusahaan. Memang harus diakui bahwa jumlah mereka belum sebanyak laki-laki dan ini tentunya menjadi tantangan ke depan. Tantangan yang terbesar selalu berasal dari agama dan budaya. Agama dan budaya yang patriarkhi ini juga didukung dengan konsep politik yang patriarki, feodalistis & berwarna maskulin, di mana kekuasaan politik ada pada laki-laki, yang akan mengambil keputusan baik di dalam rumah maupun di luar rumah. Kondisi perempuan dalam kepemimpinan gereja nampak tidak jauh berbeda dengan kepemimpinan dalam bidang politik dan masyarakat. Kendati mayoritas warga jemaat di gereja adalah perempuan, namun mereka lebih banyak bertindak sebagai pelaksana keputusan dan kurang terlibat dalam pembuatan keputusan. Sehubungan dengan hal itu, maka paper ini akan mengulas tentang kepemimpinan perempuan Kristen di Indonesia dengan melihat tantangan dan peluang yang ada baik dari ajaran gereja, budaya, dan perempuan sendiri. Selain itu, akan dipaparkan juga tentang gaya kepemimpinan perempuan untuk menjawab tantangan Indonesia saat ini. Tulisan ini akan dibahas dengan menggunakan teori gender dengan pendekatan teologi feminis. Metode penelitian yang digunakan adalah metode penelitian literatur.[Nowadays the number of women who become leaders have increased in almost every aspects of life. Indonesia was once led by a female president and a lot of women serves as mayors, regents, sub-district heads and village heads in several areas. Though not as many as the men, women also get position in the legislature and serve as leaders in government institutions and companies. However, among religious institution, especially in the church, getting the highest position is kind of challenging for women. Supported by the concept of a patriarchal, feudalistic & masculine political concept, where political power is on men, women are difficult to get position as the leaders of the Churches. Although majority of church members are women, they are less involved in decision making. In this regard, this paper will review the leadership of Christian women in Indonesia by looking at the challenges and opportunities that exist both from the teachings of the church, culture, and women themselves. This paper will be discussed by using gender theory with a feminist theology approach and the literature review as the method.]
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Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.
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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.
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Branch, R. G. "Barnabas: Early Church leader and model of encouragement." In die Skriflig/In Luce Verbi 41, no. 2 (July 27, 2007). http://dx.doi.org/10.4102/ids.v41i2.307.
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Acts presents Barnabas, an early church leader, as a model of integrity and character. It loads him with accolades. It calls him a good man (Acts 11:24), a prophet and teacher (Acts 13:1), an apostle (Acts 14:14), and one through whom God worked miracles (Acts 15:12). It recounts the times he faced persecution (Acts 13:45; 14:19) and risked his life for the name of the Lord Jesus Christ (Acts 15:26). He believed Saul truly had been converted (Acts 9:27) and saw the potential of John Mark (Acts 12:25) and championed them both at different times (Acts 11:25-26; 15:36-41). 1 Corinthians 9:6 affirms his charac- ter by noting he worked while serving congregations in order not to burden them. Acts introduces him as Joseph, a Levite from Cyprus, and praises his generous spirit (Acts 4:36). Arguably, Acts portrays no one else – except the Lord Jesus – in such glowing terms. The apostles nicknamed him Barnabas, Son of Encouragement, probably because he earned it! Significantly, a passage relating the character attributes and big heartedness of Barnabas note that the disciples were called Christians first at Antioch (Acts 11:19-26). Because of its textual context, it may well be that the character traits of Barnabas defined the early use of the word Christian. Barnabas played a decisive role in the Early Church. Yet over two millennia, he has slipped into unjustified obscurity behind Paul, Peter, John, and James, the brother of Jesus. This article examines selected stories about him that showcase his contributions to the Early Church and establish his significant leadership role.
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Opuni-Frimpong, Kwabena. "The Akan Traditional Leadership Formation: Some Lessons for Christian Leadership Formation." E-Journal of Humanities, Arts and Social Sciences, July 23, 2021, 75–91. http://dx.doi.org/10.38159/ehass.2021272.
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Traditional and Christian leaders in Akan communities in Ghana provide leadership services for the same Akan people. For proper internal harmony and identity devoid of identity crises, the two leadership systems should not only understand each other but must be willing to learn relevant values and lessons from each other. The integration which has already taken place among Akan traditional leaders as they have over the years learnt Christian leadership values and lessons from churches and mission schools is yet to take place properly in Christian leadership formation. This article seeks to analyse the values and lessons in Akan traditional leadership formation and its significance for Christian leadership formation. Observation and interviews of the Akan traditional leadership institution at Akuapim, Akyem and Asante and examination of secondary materials on early interpreters of the interaction between the Akan traditional leadership institution with the Christian faith are used to gather qualitative data. Akan traditional leadership formation pays much attention to matters of royal consciousness, leadership as service, mentoring, the celebration of the Adae festival and oath swearing. Christian leadership formation that seeks to avoid the church being alien on Akan cultural soil will need to pay attention to the indigenous leadership formation when addressing issues on institutional memory, stewardship, women in leadership, leadership as service and accountability in Christian leadership. Keywords: Akan, Christian, Traditional Leadership, Leadership Formation.
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Tushima, Cephas. "Leadership succession patterns in the apostolic church as a template for critique of contemporary charismatic leadership succession patterns." HTS Teologiese Studies / Theological Studies 72, no. 1 (February 4, 2016). http://dx.doi.org/10.4102/hts.v72i1.2968.
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The pattern of leadership succession observed globally in most contemporary Pentecostal movements and churches can be characterised as dynastic succession. Yet historic modern Pentecostalism (in the Azusa tradition) prided itself on being biblical. This article explores the biblical sources, examining first the leadership structure and then the leadership succession patterns in the apostolic church as well as the extra-biblical sources of the apostolic patristic era. Our findings from this New Testament (and patristic sources) survey of leadership succession in the apostolic church and post-apostolic churches furnish a template for critical evaluation of the prevalent succession approaches of contemporary Pentecostal groups. Critical elements of apostolic and leadership structure and succession patterns are highlighted, and needed inferences are drawn for the re-shaping of leadership and its succession in contemporary Christian ministries and churches.Keywords: Azusa; Apostolic Leadership; Leadership Succession; Pentecostalism; Evangelicals; Leadership Patterns
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Stenschke, Christoph W. "The leadership challenges of Paul’s collection for the saints in Jerusalem: Part II: Overcoming the obstacles on the side of the recipients and of Paul." Verbum et Ecclesia 38, no. 1 (October 10, 2017). http://dx.doi.org/10.4102/ve.v38i1.1693.
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Paul tried to convince the predominantly Gentile Christian churches to contribute to a collection for the impoverished Jewish Christians of Jerusalem. While Paul is best known as a theologian, missionary and pastor, his collection project also shows his skills as an early Christian leader. Part II of this article describes what obstacles Paul had to overcome on the side of the Jewish Christian recipients of the collection, how he did so and how he proceeded in preparing and organising the actual collection, the transport and presentation of the funds in Jerusalem. It also discusses what obstacles were involved for Paul personally in this project and how he dealt with them. In closing, the article relates the portrait of Paul the leader as it emerges in this enterprise to modern leadership theory. Paul’s leadership evinces elements of servant leadership, authentic leadership and adaptive leadership.Intradisciplinary and/or interdisciplinary implications: The article indicates to what extent early Christianity was affected by and had to interact with the political situation of its day. It also shows the complexities of Paul‘s life and ministry and his relations to the church in Jerusalem. It also provides an example of how Paul can be related to current leadership theory and suggests that awareness of this discourse sheds fresh light on Paul.
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Savala, Angeline. "nexus between church and gender." STJ | Stellenbosch Theological Journal 6, no. 1 (August 28, 2020). http://dx.doi.org/10.17570/stj.2020.v6n1.a08.
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Interface between the Bible and ideas about gender and church mission work in Africa is a phenomenon that calls for discussion within theological forums. Despite both men and women being active in church activities, the early church depicts men as being at the forefront while women quietly participated. Concerning the missionary era, men publicly were the leaders as women followed or privately served as the personal assistant or as administrators. In addition, looking now at the contemporary church, in the traditional (orthodox) churches, the so-called historical or mainstream churches, men take the top leadership roles while women deputize them. However, this position is being challenged by the new religious movements and Christian ministries movements where women are usurping the top leadership positions. This paper therefore seeks to paint a seemingly more balanced account of gender roles that would benefit men and women alike by exploring historical and theological leadership roles and gender in the church.