Academic literature on the topic 'Native Church leadership'
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Journal articles on the topic "Native Church leadership"
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Berhó, Deborah L., Gerardo Martí, and Mark T. Mulder. "Global Pentecostalism and Ethnic Identity Maintenance among Latino Immigrants." PNEUMA 39, no. 1-2 (2017): 5–33. http://dx.doi.org/10.1163/15700747-03901004.
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Protestantism has been considered particularly weak for sustaining ethnic boundaries among immigrants. Recognizing the global adaptability and indigenization of Pentecostalism, however, we expect that immigrants from more pentecostal nations will likely retain their Protestantism in ways that affirm their ethnic identity. Using ethnographic data, our research demonstrates how a Guatemalan pentecostal church in Oregon successfully preserves its homeland culture, revealing how the structure of Pentecostalism at La Iglesia de Restauración (affiliated with Elim churches) sustains ethnic continuity with its native indigenous culture. This Latino Protestant church affirms Pentecostalism’s capacity to encourage transnational relationships through a variety of social mechanisms, including provision of ethnic symbols and a space to use them, use of homeland languages (both Ki’ché and Spanish), and promotion of a homegrown leadership. Moreover, the doctrinal division between “world” and “church” discourages assimilation into American culture while simultaneously reinforcing maintenance of “godly” indigenous practices that are legitimated as appropriately religious.
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Schwarz, Karl W. "Der erste evangelische Superintendent in Siebenbürgen Paul Wiener (1495–1554): eine Brücke zwischen Laibach, Wien und Hermannstadt." Journal of Early Modern Christianity 8, no. 1 (April 1, 2021): 89–101. http://dx.doi.org/10.1515/jemc-2021-2006.
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Abstract The article is dedicated to the theologian Paul Wiener, a native of Carniola, who after his studies achieved a remarkable ecclesiastical career and turned into the most influential Church figure in Ljubljana. Under the influence of his colleague Truber, he was won over to the theological concerns of the Reformation, but was arrested by the Catholic ruler in 1546 for his Reformation stance. Under interrogation, he refused the suggested recantation and wrote instead a defense, which was considered a “complete apology of the Reformation” and referred to throughout Luther’s main Reformation writings. The trial ended with Wiener’s pardon, but he was exiled to Transylvania, where he was appointed preacher and town pastor. Elected the first superintendent of the Transylvanian Lutheran Church in 1553, he displayed a Wittenberg-oriented theology and ministry, especially in ordinations, where he placed the greatest emphasis on the Confessio Augustana. His Church leadership was, however, limited, as he died of the plague in 1554.
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Ganiel, Gladys. "A charismatic church in a post-Catholic Ireland: negotiating diversity at Abundant Life in Limerick City." Irish Journal of Sociology 24, no. 3 (January 1, 2015): 293–314. http://dx.doi.org/10.7227/ijs.0010.
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This article analyses Abundant Life Christian Church in Limerick City, a multi-ethnic, Pentecostal/charismatic congregation in the Assemblies of God denomination. It provides insights about how religious groups are negotiating immigration and ethnic diversity and how charismatic expressions of Christianity are engaging in Ireland's post-Catholic public sphere. The study revealed remarkably harmonious relationships between native Irish and immigrants of diverse backgrounds, which were built in large part on a leadership model in which one ethnic group did not hold significantly more power than others. The study also found that people at Abundant Life seemed anxious to establish their legitimacy as a Christian church, a concern that was rooted in previous, and even current, experience of Ireland as a ‘Catholic country’. Congregants displayed varying degrees of openness towards Catholicism, but what was striking was how often they described their own faith in contrast to Catholicism. The institution that is the Catholic Church in Ireland cast a long shadow over Abundant Life congregants’ own experience of Christianity and continues to define Ireland's post-Catholic religious market.
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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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GLICKMAN, GABRIEL. "PROTESTANTISM, COLONIZATION, AND THE NEW ENGLAND COMPANY IN RESTORATION POLITICS." Historical Journal 59, no. 2 (December 1, 2015): 365–91. http://dx.doi.org/10.1017/s0018246x15000254.
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ABSTRACTEstablished in 1662, the New England Company introduced the first crown-sponsored initiative for propagating the gospel among the native populations bordering English America. Under the leadership of Robert Boyle, its work influenced royal policy, but awakened contention over the practice of Atlantic colonization and, simultaneously, the making of the Restoration church. This article examines the reception of the Company in England, showing how its architects sought to link the plantation process to the advancement of a global Protestant mission. The ambition drew Company leaders into debates over the reshaping of church institutions on both sides of the Atlantic. In England, the mission became a vehicle for the promotion of Protestant ‘comprehension’, as a bid to unite the different streams of the reformed religion, and widen the fold of the established church. However, the Company was frustrated by the confessional antagonisms that entered into domestic politics. Divisions between congregations thwarted missionary collaboration, and stirred doubts in England and America over the relationship between colonization and the ‘Protestant interest’. The article will identify the conflicts within the Restoration church as a formative factor behind competing ideas of overseas expansion, and a substantial obstacle to the emergence of the Protestant mission as part of the colonizing strategies of the English crown.
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Porter, Andrew. "Language, ‘Native Agency’, and Missionary Control: Rufus Anderson’s Journey to India, 1854-5." Studies in Church History. Subsidia 13 (2000): 81–97. http://dx.doi.org/10.1017/s0143045900002799.
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In the early years of the modern missionary movement there were many influences which turned minds towards support for the general principle and practice of reliance on ‘native agency’. Strategies of conversion such as those of the London Missionary Society and the American Board of Commissioners for Foreign Missions at work in the Pacific, which aimed at kings or other influential local leaders, at least implicitly allotted important roles to the leadership and example of highly-placed converts. Awareness of the scale of the missionary task in densely-populated regions, contrasted with the limits of the western missionary input, pointed to the need for delegation as quickly as possible. The Serampore missionaries, Alexander Duff and Charles Gutzlaff, all travelled early down that road. Financial crisis – manifested either locally as Dr John Philip found in South Africa, or centrally as when the Church Missionary Society decided in the early 1840s to withdraw from the West Indies - prompted inevitable questions about the possibilities for deployment of local agents, who were far cheaper than Europeans.
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Kartika, Bambang Aris, Nanik Sri Prihatini, Sri Hastanto, and Dharsono Dharsono. "SOEGIJA BIOPIC FILM, POLITICAL AFIRMATION, AND POLITICAL IDENTITY: DECONSTRUCTION OF INDONESIAN HISTORIOGRAPHY." Capture : Jurnal Seni Media Rekam 12, no. 1 (December 1, 2020): 28–47. http://dx.doi.org/10.33153/capture.v12i1.3111.
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Soegija's movie is a biopic film based on the historiography of the highest leaders of the people and the Catholic church in Indonesia. Soegija's film is an antithesis of Indonesian historiography so far, especially the historiography of the era of the Indonesian independence revolution. This article discusses the political affirmation and identity politics of Soegija's film from the perspective of Derrida's Deconstruction. Derrida's Deconstruction approach and historical methodology consisting of Heuristics, Hermeneutics, and internal criticism are used to understand the position of Soegija's biopic on Indonesian historiography. The results of the study show that Soegija's film is a biography moving picture of the character Mgr. Albertus Soegijapranata, who narrated historical facts about the national attitude of the Catholic leadership as the first native bishop. In deconstruction, it appears that Soegija's biopic is a representation of the political affirmation and identity politics of educational cultural resistance to the truth of the historical facts of the character Mgr. Albertus Soegijapranata who is in binary opposition to Indonesian historiography.
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Balan, Jaroslaw Ihor. "Missed Opportunities: Early Attempts to Obtain Bukovynian Orthodox Clergy for the Ukrainian Pioneers of Alberta." East/West: Journal of Ukrainian Studies 1, no. 1 (August 9, 2014): 3. http://dx.doi.org/10.21226/t27p4x.
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Immigration from the Austro-Hungarian crown land of Bukovyna to the Canadian West was initiated in 1897-98, continuing thereafter until the outbreak of the First World War. Comprised mostly of ethnic Ukrainians, but including a small number of Romanians and families of mixed marriages, the peasant farmers from Bukovyna took out homesteads alongside the fledgling colony established northeast of Edmonton a few years earlier by Ukrainians from Galicia. An immediate concern of the settlers was the lack of any priests to serve their pastoral needs and to provide leadership for the communities that they were struggling to establish in challenging circumstances in the New World. Although itinerant priests dispatched by the Russian Orthodox mission based in San Francisco began visiting the Ukrainian settlers in Alberta beginning in July 1897 at the request of Russophiles among the first Galician homesteaders, the new arrivals from Bukovyna found them to be less than satisfactory because of linguistic and cultural differences. Almost immediately, the Bukovynians began appealing to the Orthodox Church in Bukovyna for clergy who could speak the Bukovynian Ukrainian dialect and “Wallachian,” so that they would not be dependent on priests from the Russian Mission. Despite numerous requests sent to the Metropolitanate of Bukovyna over the course of the next decade and a half—not only from Alberta, but also from other Bukovynian colonies in Canada—no Ukrainian clergy were ever assigned by church officials in Chernivtsi to serve the Orthodox faithful overseas. Drawing on archival sources, press reports and secondary sources, this article reconstructs these efforts by the pioneer era Ukrainian settlers from Bukovyna to obtain Orthodox clergy from their native land, at the same time suggesting reasons for their failure.
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Yorke, Edmund. "The Spectre of a Second Chilembwe: Government, Missions, and Social Control in Wartime Northern Rhodesia, 1914–18." Journal of African History 31, no. 3 (November 1990): 373–91. http://dx.doi.org/10.1017/s0021853700031145.
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The 1915 Chilembwe Rising in Nyasaland had important political repercussions in the neighbouring colonial territory of Northern Rhodesia, where fears were raised among the Administration about the activities of African school teachers attached to the thirteen mission denominations then operating in the territory. These anxieties were heightened for the understaffed and poorly-financed British South Africa Company administration by the impact of the war-time conscription of Africans and the additional demands made by war-time conditions upon the resources of the Company. Reports of anti-war activities by African teachers attached to the Dutch Reformed Church in the East Luangwa District convinced both the Northern Rhodesian and the imperial authorities of the imperative need to strictly regulate the activities of its black mission-educated elite. Suspected dissident teachers were arrested, while others were diverted into military service where their activities could be more closely supervised. With the 1918 Native Schools Proclamation, the Administration laid down strict regulations for the appointment and employment of African mission teachers. The proclamation aroused the vehement opposition of the mission societies who, confronted by war-time European staff shortages, had come to rely heavily upon their African teachers to maintain their educational work. The emergence in late 1918 of the patently anti-colonial Watch Tower movement, which incorporated many African mission employees within its leadership, weakened the opposition of the missions, and served to consolidate the administration's perception of the African teachers as a dangerous subversive force. Strong measures were implemented by the administration soon after the end of the war, with large numbers of Watch Tower adherents being arrested and detained.
Dissertations / Theses on the topic "Native Church leadership"
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Erickson, Dena Marie Wright. "The Relationship Between Non-Native English Speakers' English Proficiency and their Callings in the LDS Church in the United States." Diss., CLICK HERE for online access, 1995. http://patriot.lib.byu.edu/u?/MTAF,7948.
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Shields, Garret S. ""A Fine Field": Rio de Janeiro's Journey to Become a Center of Strength for the LDS Church." BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/6213.
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The purpose of this work is to chronicle the growth of The Church of Jesus Christ of Latter-day Saints in Rio de Janeiro, Brazil from its earliest beginnings in the late 1930s to the events surrounding the revelation on the priesthood in 1978. This thesis will show that as the Church in Rio became less American and more Brazilian, Church growth accelerated. When missionaries first began working in the city, its membership, leadership, culture, and even language was based on North American society and practices, and the Church struggled to establish itself. Only as these aspects of the Church became more Brazilian did it begin to have greater success in the area. This survey history of the Church in Rio de Janeiro will begin in 1935 with the influential work of Daniel Shupe—a North American Church member who lived and worked in Rio and translated the Book of Mormon into Portuguese. We will then examine the work of the missionaries both before and after World Warr II, the growth of Brazilian Church leadership in the city, and how the Church established itself as a center of strength for the Church. Finally, our study will conclude with the 1978 revelation extending the priesthood to all worthy male members regardless of race and the immediate influence of that shift on the Church in the city. The focus of this work will be on the major factors and most influential individuals that affect Church growth and stability in Rio, thereby providing an in-depth study of the effects of language, culture, leadership, and race on the Church in this intriguing and influential city.
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St, John Matthew R. "An evaluation of a church leader's training course regarding the nature and practice of "church"." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1135.
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Ridley, Gary J. "Leadership development in native Alaskan churches teaching biblical leadership principles in the light of an analysis of traditional patterns of leadership /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Maurás, Torres César R. "Guiding the leadership of the First Baptist Church of Caguas, Puerto Rico in the understanding of the church's nature, mission and program." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Uzukwu, Elochukwu Eugene. "A Servant Church in a New ·African Nation: Leadership as a Service of Listening." Bulletin of Ecumenical Theology, 1994. http://digital.library.duq.edu/u?/bet,398.
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Mtingele, Mkunga Humphrey Percival. "Leadership and conflict in an African church : an inquiry into the context, nature, causes and consequences of conflict management in the Anglican Church of Tanzania during the period of indigenous leadership circa 1960-circa 2000." Thesis, Open University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.412393.
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Young-gi, Hong. "Dynamism and dilemma : the nature of charismatic pastoral leadership in the Korean mega-churches." Thesis, Oxford Centre for Mission Studies, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431891.
Full textBooks on the topic "Native Church leadership"
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Kolapo, Femi James. Anglicanism in West Africa. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0006.
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This chapter examines the course of the transformation of the Anglican mission into an indigenous West African Anglican Church after the First World War. In general, coinciding with the wane and demise of European imperialism, paralleled by the withdrawal of the dominance of London Church Missionary Society and European missionaries, West African Anglicans have sought more or less successfully to redefine the identity of their local church to fit ever more closely with its new African locus. The specific contexts in each West African country where the Anglican Church has been established played significant roles in the nature of the process and its outcome. By the close of the period under analysis here, West African Anglicans have come to fully own their Church, taking full charge of its culture, structure, and doctrine, and are asserting a global leadership claim in the Anglican Communion.
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Blythe, Christopher James. Terrible Revolution. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190080280.001.0001.
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The relationship between Mormons and the United States was marked by anxiety and hostility. Nineteenth-century Latter-day Saints looked forward to apocalyptic events that would unseat corrupt governments across the globe but would particularly decimate the tyrannical government of the United States. Mormons turned to prophecies of divine deliverance by way of plagues, natural disasters, foreign invasions, American Indian raids, slave uprisings, or civil war unleashed on American cities and American people. For the Saints, these violent images promised an end to their oppression. It also promised a national rebirth as part of the millennial Kingdom of God that would vouchsafe the protections of the U.S. Constitution. Blythe examines apocalypticism across the history of the Church of Jesus Christ of Latter-day Saints, particularly as it would take shape in localized and personalized forms in the writings and visions of ordinary Latter-day Saints outside of the church’s leadership. By following the official response of church leaders to lay prophecy, Blythe shows how the hierarchy, committed to a form of separatist nationalism of their own, encouraged apocalypticism during the nineteenth century. Yet, after Utah obtained statehood, as the church sought to accommodate to national norms for religious denominations, leaders sought to lessen the tensions between themselves and American political and cultural powers. As a result, visions of a violent end to the nation became a liability, and leaders began to disavow and regulate these apocalyptic narratives especially as they showed up among the laity.
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Thomas, Aled. Free Zone Scientology. Bloomsbury Publishing Plc, 2021. http://dx.doi.org/10.5040/9781350182578.
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In this novel academic study, Aled Thomas analyses modern issues surrounding boundaries and fluidity in contemporary Scientology. By using the Scientologist practice of ‘auditing’ as a case study, this book explores the ways in which new types of ‘Scientologies’ can emerge. The notion of Free Zone Scientology is characterised by its horizontal structure, in contrast to the vertical-hierarchy of the institutional Church of Scientology. With this in mind, Thomas explores the Free Zone as an example of a developing and fluid religion, directly addressing questions concerning authority, leadership and material objects. This book, by maintaining a double-focus on the top-down hierarchy of the Church of Scientology and the horizontal-fluid nature of the Free Zone, breaks away from previous research on new religions, with have tended to focus either on new religions as indices of broad social processes, such as secularization or globalization, or as exemplars of exotic processes, such as charismatic authority and brainwashing. Instead, Thomas adopts auditing as a method of providing an in-depth case study of a new religion in transition and transformation in the 21st century. This opens the study of contemporary and new religions to a series of new questions around hybrid religions (sacred and secular), and acts as a framework for the study of similar movements formed in recent decades.
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Ledger-Lomas, Michael. Unitarians and Presbyterians. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0005.
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Methodism was originally a loosely connected network of religious clubs, each devoted to promoting holy living among its members. It was part of the Evangelical Revival, a movement of religious ideas which swept across the North Atlantic world in the eighteenth century. This chapter charts the growth and development, character and nature, and consolidation and decline of British Methodism in the nineteenth century from five distinct perspectives. First, Methodism grew rapidly in the early nineteenth century but struggled to channel that enthusiasm in an effective way. As a result, it was beset by repeated secessions, and the emergence of rival Methodist groups, each with their own distinctive characteristics, of which Wesleyan Methodism was the largest and most influential. Second, while Methodism grew rapidly in England, it struggled to find a successful footing in the Celtic fringes of Wales, Ireland, and Scotland. Here, local preoccupations, sectarian tensions, and linguistic differences required a degree of flexibility which the Methodist leadership was often not prepared to concede. Third, the composition of the Methodist membership is considered. While it is acknowledged that most Methodists came from working-class backgrounds, it is also suggested that Methodists became more middle class as the century progressed. People were attracted to Methodism because of its potential to transform lives and support people in the process. It encouraged the laity to take leadership roles, including women. It provided a whole network of support services which, taken together, created a self-sufficient religious culture. Fourth, Methodism had a distinctive position within the British polity. In the early nineteenth century the Wesleyan leadership was deeply conservative, and even aligned itself with the Tory interest. Wesleyan members and almost all of Free Methodism were reformist in their politics and aligned themselves with the Whig, later Liberal interest. This early conservatism was the result of Methodism’s origins within the Church of England. As the nineteenth century progressed, this relationship came under strain. By the end of the century, Methodists had distanced themselves from Anglicans and were becoming vocal supporters of Dissenting campaigns for political equality. Fifth, in the late nineteenth century, Methodism’s spectacular growth of earlier decades had slowed and decline began to set in. From the 1880s, Methodism sought to tackle this challenge in a number of ways. It sought to broaden its evangelical message, and one of its core theological precepts, that of holiness. It embarked on an ambitious programme of social reform. And it attempted to modernize its denominational practices. In an attempt to strengthen its presence in the face of growing apathy, several branches of Methodism reunited, forming, in 1932, the Methodist Church in Britain. However, this institutional reorganization could not stop the steady decline of British members into the twentieth century. Instead, Methodism expanded globally, into previously non-Christian areas. It is now a denomination with a significant world presence. British Methodism, however, continues to struggle, increasingly of interest only as a heritage site for the origins of a much wider and increasingly diverse movement.
Book chapters on the topic "Native Church leadership"
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Ó hAnnracháin, Tadhg. "The Established Church." In Confessionalism and Mobility in Early Modern Ireland, 98–148. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198870913.003.0005.
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Chapter 4 provides an overview of the role played by migration in creating the Church of Ireland and its body of adherents. It discusses the manner in which secular Protestants derived great benefit from their religion and the manner in which they came to emphasize religious ‘reliability’ as a touchstone of loyalty, and the central role of the rebellion of 1641 in developing Irish Protestants’ understanding of their situation and role in Ireland. The chapter demonstrates the profoundly migratory character of Early Modern Irish Protestantism and the manner in which its leadership was dominated primarily by British-born bishops and then secondarily by New English migrants, to the almost complete exclusion of figures of native provenance. As a result, both the church and its community acquired a migrant stamp which contributed to its evangelical inefficacy in Ireland.
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Askeland, Harald. "Lederskapets kirkelighet. En integrert modell for verdibevisst kirkelig ledelse." In Kirkelig organisering og ledelse, 179–99. Cappelen Damm Akademisk/NOASP, 2021. http://dx.doi.org/10.23865/noasp.129.ch8.
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The chapter argues that in order to develop an understanding of the specific nature of church management and leadership, there is a need for reconceptualizing the relationship of these terms. Through an elaboration of research on managerial work and institutional leadership work, and empirically grounded research on the mundane work of leaders, the chapter describes an integrated model of church management and leadership. The model bridges and integrates functional managerial leadership role models and institutional leadership. What distinguishes a church management and leadership model, compared to general models, lies partly in a relational instead of a competitive relation to community as context and partly in the values and faith it conveys. Thus, one important managerial leadership role is that of mediator between organization and community context; another is the role of institutional leadership relating to purpose, values and identity.
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Saperstein, Marc. "Attempts to Control the Pulpit: Medieval Judaism and Beyond." In Leadership and Conflict, 237–50. Liverpool University Press, 2014. http://dx.doi.org/10.3828/liverpool/9781906764494.003.0011.
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This chapter shows the perspective of those Jewish leaders who tried to restrict the freedom of expression of preachers when delivering sermons on controversial issues. Beginning in the thirteenth century, the chapter follows this theme into the modern period and includes the Jewish communities of the United States. It reveals a structural problem of Jewish preaching in the Middle Ages and — to a large extent — in the modern period as well. Unlike the situation in the Catholic Church, where the authority to preach was fairly strictly regulated and preaching without authorization was by its very nature a potentially heretical activity whatever the content of the sermon might be, medieval Jewish communities had no definition of who was permitted to speak from the pulpit. In theory, any male Jew who was respected enough to find a group of Jews willing to listen was entitled to deliver a sermon.
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Reilly, Thomas H. "Epilogue." In Saving the Nation, 214–18. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190929503.003.0008.
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Protestant elites suffered along with the rest of China’s elite during Mao’s Cultural Revolution. After Mao’s death, many of these elite were rehabilitated and some were returned to positions of leadership. Meanwhile, under China’s economic reforms, the nation has become wealthier and stronger; China has become modern. While mostly controlled by the government, Chinese Protestant churches have grown larger, and their social influence has expanded, helping Chinese Protestants more faithfully fulfill their calling to serve their people, their nation, and their God.
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Merlo, Simona. "L’ortodossia ucraina: verso l’unità o la frantumazione?" In Eurasiatica. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-382-3/012.
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The so-called ‘reunification council’, which in December 2018 gave birth to the new Orthodox Church of Ukraine, had as its objective the overcoming of the tripartite division of the country’s orthodoxy. The new ecclesiastical structure, recognized by the Ecumenical Patriarchate, should constitute the national Church of the Ukrainian state and contribute to the nation building process promoted by the Kiev leadership. In reality, all the contradictions related to the particular history of Ukrainian orthodoxy and its connection with Moscow emerged, while the division spread to the whole Orthodox world.
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Taylor, Ula Yvette. "Epilogue." In The Promise of Patriarchy. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469633930.003.0012.
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This conclusion discusses the Nation of Islam after Elijah Muhammad’s 1975 death. Wallace D. Muhammad, the son of Clara and Elijah was his successor but not all Nation members accepted his leadership, which shifted the movement away from his father’s teachings. Louis Farrakhan, Silis Muhammad, and Yusuf Bey gave former Nation of Islam member’s Islamic options beyond Wallace D. Muhammad. Their splinter groups both embraced and changed aspects of Elijah Muhammad’s teachings. Farrakhan re-introduced Tynnetta Muhammad, and brought elements of the Church of Scientology into his teachings. Silis Muhammad and his wife Sister Harriet Abubakr, located its Lost Found Nation of Islam in Atlanta GA. Lastly, Yusef Bey’s Oakland, CA. group concentrated on acquiring businesses and court documents detail how his leadership included the molestation and rape of girls.